Swayambhu Purana

स्वयम्भू पुराण

Swayambhu Purana

Chapter Eight: The Rite for Good Rain

228 verses, complete. Sanskrit, transliteration, English, Nepali, and a purport.

This is the eighth chapter of the Swayambhu Purana, and it is the poem’s hardest look at what a bad ruler costs a country. A young king named Guṇakāmadeva stops attending to government and gives himself to pleasure; his ministers follow, then every class of his people, and the guardians of the world turn their faces away. Fire, plague and drought arrive. He works out for himself that a king eats the sin of his subjects, goes up the hill to Śāntaśrī, and is told the same thing to his face in front of his whole court. What he does next fixes everything except the rain, and the rest of the chapter is the story of how the rain was got back, and of the painted cloth of the serpent kings that was made so that it could be got back again.

Every verse is given in five layers: the Sanskrit, a Roman transliteration you can read aloud, a literal English translation, a Nepali translation, and a purport that explains what is happening and why it matters. Use the buttons below to show only the layers you want. For the narrative alone, keep the purport and turn the rest off. Your choice is remembered as you move between chapters.

अथ स भगवाञ्छास्ता समाधेरुत्थितः पुनः ।
मैत्रेयं तं सभां चापि समालोक्यैवमादिशत् ॥ ८.१ ॥

atha sa bhagavāñchāstā samādherutthitaḥ punaḥ ।
maitreyaṁ taṁ sabhāṁ cāpi samālokyaivamādiśat ॥ 8.1 ॥

English

Then that Blessed Teacher, rising again from his meditation,
looking upon Maitreya and upon the assembly, instructed thus:

नेपाली

त्यसपछि ती भगवान् शास्ता पुनः समाधिबाट उठेर,
मैत्रेय र सभालाई हेर्दै यस्तो उपदेश दिनुभयो:

Purport

Chapter seven ended with the Buddha entering meditation. This chapter begins with him coming out of it, which is the only place in the poem where two chapters are joined this way.

शृणु मैत्रेय भूयोऽस्या एतद्देवानुभावतः ।
सिद्धभूमेः प्रवक्ष्यामि महत्सिद्धि प्रभावताम् ॥ ८.२ ॥

śṛṇu maitreya bhūyo'syā etaddevānubhāvataḥ ।
siddhabhūmeḥ pravakṣyāmi mahatsiddhi prabhāvatām ॥ 8.2 ॥

English

Listen again, Maitreya, to the power of these deities,
and I shall tell of the great accomplishing power of this land of the accomplished.

नेपाली

फेरि सुन, हे मैत्रेय, यी देवताहरूको प्रभाव,
र म यो सिद्धभूमिको महान् सिद्धिप्रभाव पनि भन्नेछु।

Purport

The five shrines Śāntaśrī set into the hill at the end of chapter seven. This chapter is about what they are for when things go wrong.

तद्यथात्रोपछन्दोहे सिद्धलोक हिमालय ।
नेपाल इति विख्याते एतद्देवानुभावतः ॥ ८.३ ॥

tadyathātropachandohe siddhaloka himālaya ।
nepāla iti vikhyāte etaddevānubhāvataḥ ॥ 8.3 ॥

English

Thus: here in Upachandoha, the Himālaya, the land of the accomplished,
renowned as Nepāla, by the power of these deities

नेपाली

यसरी: यहाँ उपछन्दोह, सिद्धलोक हिमालय,
नेपाल भनी प्रसिद्ध ठाउँमा, यी देवताहरूको प्रभावले

Purport

Upachandoha, the tantric name given to the valley in chapter three, and Nepāla, its ordinary one. The poem keeps both in play.

सदा भद्रमहोत्साहं सुभिक्षं निरुपद्रवम् ।
सर्वद्रव्यसमापन्न समृद्धमवर्त्तत ॥ ८.४ ॥

sadā bhadramahotsāhaṁ subhikṣaṁ nirupadravam ।
sarvadravyasamāpanna samṛddhamavarttata ॥ 8.4 ॥

English

there was always good fortune and great festivity, abundance of food and freedom from affliction,
and it prospered, furnished with goods of every kind.

नेपाली

सधैँ भद्र र महोत्साह, सुभिक्ष र निरुपद्रव थियो,
र सबै किसिमका द्रव्यले सम्पन्न भई फस्टायो।

Purport

The three promises made to the valley since chapter one. The chapter begins by showing them kept, so that the reader will feel it when they fail.

तदा सर्वत्र लोकाश्च दशकुशलचारिणः ।
त्रिरत्नभजनारक्ताः प्राचरन्त सदा शुभे ॥ ८.५ ॥

tadā sarvatra lokāśca daśakuśalacāriṇaḥ ।
triratnabhajanāraktāḥ prācaranta sadā śubhe ॥ 8.5 ॥

English

Then everywhere the people walked in the ten wholesome ways,
delighting in the worship of the Three Jewels, and moved always in what is good.

नेपाली

त्यस बेला सबैतिर मानिसहरू दश कुशलमा चल्थे,
त्रिरत्नको भजनमा रत भई सधैँ शुभमा प्रवृत्त थिए।

Purport

The ten wholesome acts, which the king in chapter seven gave his son as a handover memo. Here a whole population is keeping them.

एतत्पुण्यानुलिप्तास्ते चतुर्ब्रह्मविहारिणः ।
भद्रश्रीसद्गुणाधारा बभूवुर्बोधिचारिणः ॥ ८.६ ॥

etatpuṇyānuliptāste caturbrahmavihāriṇaḥ ।
bhadraśrīsadguṇādhārā babhūvurbodhicāriṇaḥ ॥ 8.6 ॥

English

Smeared with that merit, dwelling in the four Brahmavihāras,
steady vessels of glory and virtue, they became walkers of the path to awakening.

नेपाली

त्यो पुण्यले लिप्त भई, चार ब्रह्मविहारमा विहार गर्दै,
भद्रश्री र सद्गुणका आधार भई तिनीहरू बोधिचारी भए।

Purport

Smeared with merit, the physical image the poem has used since chapter two.

एवमेषां प्रसिद्धाभूदृद्धिसिद्धिगुणार्थदा ।
ऋद्धास्फीता सुभिक्षा श्रीसमाश्रयाभिशोभिताः ॥ ८.७ ॥

evameṣāṁ prasiddhābhūdṛddhisiddhiguṇārthadā ।
ṛddhāsphītā subhikṣā śrīsamāśrayābhiśobhitāḥ ॥ 8.7 ॥

English

Thus this land became renowned as a giver of power, accomplishment, virtue and wealth,
prosperous, thriving, rich in food, and shining as a seat of glory.

नेपाली

यसरी यो भूमि ऋद्धि, सिद्धि, गुण र अर्थ दिने भनी प्रसिद्ध भयो,
समृद्ध, स्फीत, सुभिक्ष, र श्रीको आश्रय भई शोभायमान भयो।

Purport

Its reputation spreads, and the next verses describe the people it attracts.

तेनात्र योगिनो विज्ञा यतयो ब्रह्मचारिणः ।
स्मृत्वा ध्यात्वा कुलेशानं समाराध्य समाश्रयन् ॥ ८.८ ॥

tenātra yogino vijñā yatayo brahmacāriṇaḥ ।
smṛtvā dhyātvā kuleśānaṁ samārādhya samāśrayan ॥ 8.8 ॥

English

Therefore learned yogins, renunciates and celibate practitioners here,
remembering and meditating upon their lineage deities, propitiated them and settled.

नेपाली

त्यसैले यहाँ विज्ञ योगी, यति र ब्रह्मचारीहरूले,
कुलेशको स्मरण र ध्यान गरी आराधना गरेर बसोबास गरे।

Purport

Kuleśa, the family deity. The poem has approved of this since chapter seven, and it means these are not only Buddhists arriving.

तथान्येऽपि सुलोकाश्च समागत्य प्रसादिताः ।
धर्मधातुमिमं भक्त्या भजमानाः समाश्रयन् ॥ ८.९ ॥

tathānye'pi sulokāśca samāgatya prasāditāḥ ।
dharmadhātumimaṁ bhaktyā bhajamānāḥ samāśrayan ॥ 8.9 ॥

English

And other good people too came and were made serene,
and worshipping this Dharmadhātu with devotion, settled here.

नेपाली

र अन्य सुजनहरू पनि आएर प्रसन्न भई,
यो धर्मधातुको भक्तिपूर्वक भजन गर्दै यहाँ बसोबास गरे।

Purport

The valley fills up with people who came for the shrine, which is what Mañjuśrī drained the lake for in chapter three.

सर्वेष्वपि च तीर्थेषु स्नानदानादि संबरम् ।
कृत्वाष्टौ वीतरागांश्च भजन्त समुपाश्रयन् ॥ ८.१० ॥

sarveṣvapi ca tīrtheṣu snānadānādi saṁbaram ।
kṛtvāṣṭau vītarāgāṁśca bhajanta samupāśrayan ॥ 8.10 ॥

English

Bathing at all the fords and keeping the vow of giving and the rest,
and worshipping the eight Vītarāgas, they took refuge here.

नेपाली

सबै तीर्थमा स्नान गरी, स्नानदान आदि संवर पालन गरी,
र आठ वीतरागको भजन गरी तिनीहरूले यहाँ आश्रय लिए।

Purport

The fords of chapter five and the eight lights of chapter four. The poem is running a checklist of everything it has established.

एताश्च देवताः पञ्च समाराध्य यथाविधि ।
भजमानाः सदोत्साहैः प्राचरन्त समाहिताः ॥ ८.११ ॥

etāśca devatāḥ pañca samārādhya yathāvidhi ।
bhajamānāḥ sadotsāhaiḥ prācaranta samāhitāḥ ॥ 8.11 ॥

English

And propitiating these five deities according to the rule,
worshipping them always with enthusiasm, they lived with settled minds.

नेपाली

र यी पाँच देवताको विधिअनुसार आराधना गरी,
सधैँ उत्साहका साथ भजन गर्दै समाहित चित्तले बसे।

Purport

The five puras of chapter seven. They have been in the hill for one chapter and are already part of daily practice.

तदा खगाननादेवीं समाराध्य यथाविधि ।
भजमाना महोत्साहैः प्राचरन्त सदा शुभम् ॥ ८.१२ ॥

tadā khagānanādevīṁ samārādhya yathāvidhi ।
bhajamānā mahotsāhaiḥ prācaranta sadā śubham ॥ 8.12 ॥

English

Then, propitiating the goddess Khagānanā according to the rule,
worshipping her with great enthusiasm, they moved always in what is good.

नेपाली

त्यसपछि खगानना देवीको विधिअनुसार आराधना गरी,
महोत्साहका साथ भजन गर्दै सधैँ शुभमा प्रवृत्त भए।

Purport

Guhyeśvarī, who rose out of the drained lake bed in chapter three.

एवमिमं च पुच्छाग्रं चैत्यं मञ्जुश्रियापि ते ।
सर्वे लोकाः समाराध्य प्राभजन्त प्रसादिताः ॥ ८.१३ ॥

evamimaṁ ca pucchāgraṁ caityaṁ mañjuśriyāpi te ।
sarve lokāḥ samārādhya prābhajanta prasāditāḥ ॥ 8.13 ॥

English

And this Pucchāgra caitya, and Mañjuśrī's too,
all those people propitiated and worshipped, made serene.

नेपाली

र यो पुच्छाग्र चैत्य, र मञ्जुश्रीको पनि,
ती सबै मानिसले आराधना गरी प्रसन्न भई भजन गरे।

Purport

The last two items. Every shrine the poem has introduced across seven chapters has now been named in a single sweep.

एवं सर्वेऽपि लोकाश्च सद्धर्म्माभिरता मुदा ।
सदा भद्राणि कर्म्माणि कृत्वात्र सर्व्वदाश्रयन् ॥ ८.१४ ॥

evaṁ sarve'pi lokāśca saddharmmābhiratā mudā ।
sadā bhadrāṇi karmmāṇi kṛtvātra sarvvadāśrayan ॥ 8.14 ॥

English

Thus all those people, delighting joyfully in the true Dharma,
doing good deeds always, took refuge here at all times.

नेपाली

यसरी ती सबै मानिस सद्धर्ममा हर्षपूर्वक रमाउँदै,
सधैँ भद्र कर्म गर्दै यहाँ सर्वदा आश्रय लिए।

Purport

The picture of the valley at its best, drawn in fourteen verses so that the collapse can be measured against it.

एवमेषां महासिद्धि भूमिः श्रीसंप्रशोभिता ।
महाजन समाकीर्ण्णा सर्वभूम्युत्तमा बभौ ॥ ८.१५ ॥

evameṣāṁ mahāsiddhi bhūmiḥ śrīsaṁpraśobhitā ।
mahājana samākīrṇṇā sarvabhūmyuttamā babhau ॥ 8.15 ॥

English

Thus this land of great accomplishment, shining with glory,
thronged with great people, stood as the foremost of all lands.

नेपाली

यसरी यो महासिद्धिभूमि, श्रीले शोभायमान,
महाजनहरूले भरिएको, सबै भूमिमा उत्तम भई विराजमान थियो।

Purport

And here the good years end. The next verse begins with 'then, after a time'.

ततः कालान्तरेणात्र राजा भूमिपतिर्नृपः ।
श्रीगुणकामदेवाख्यः शास्ता लोकाधिपाभवत् ॥ ८.१६ ॥

tataḥ kālāntareṇātra rājā bhūmipatirnṛpaḥ ।
śrīguṇakāmadevākhyaḥ śāstā lokādhipābhavat ॥ 8.16 ॥

English

Then, after a time, there was a king here, a lord of the earth,
named the glorious Guṇakāmadeva, who became ruler of the people.

नेपाली

त्यसपछि केही समयपछि यहाँ एक राजा, भूमिपति नृप,
श्री गुणकामदेव नामका, लोकाधिप भए।

Purport

Guṇakāmadeva is a real name in Nepali history, borne by a Licchavi-era and later a Thakuri king credited with founding Kantipur. The poem's account of him here is not flattering.

तदा स नृपतिः प्रौढो युवा कामातिलालसः ।
यथा कामरसं भुक्त्वा प्राचरन् स्वेच्छयारमन् ॥ ८.१७ ॥

tadā sa nṛpatiḥ prauḍho yuvā kāmātilālasaḥ ।
yathā kāmarasaṁ bhuktvā prācaran svecchayāraman ॥ 8.17 ॥

English

Then that king, grown to full manhood, young and greedy for desire,
enjoyed the savour of desire at will and went about as he pleased.

नेपाली

त्यस बेला ती नृपति प्रौढ, युवा र कामलालसी भई,
इच्छाअनुसार कामरस भोगेर स्वेच्छाले विचरण गरे।

Purport

No accusation of cruelty or impiety. He is young and wants pleasure, which is the most ordinary fault a king can have and, in this chapter, the most consequential.

ततः स क्षत्रियाप्येवं कामभागाभिमोहिताः ।
प्रमदा गुणसंरक्ता नीतिधर्मे निरादरः ॥ ८.१८ ॥

tataḥ sa kṣatriyāpyevaṁ kāmabhāgābhimohitāḥ ।
pramadā guṇasaṁraktā nītidharme nirādaraḥ ॥ 8.18 ॥

English

Then he, a Kṣatriya, thus infatuated with the enjoyment of desire,
attached to the charms of women, became careless of the policy of Dharma.

नेपाली

त्यसपछि ती क्षत्रिय यसरी कामभोगमा मोहित भई,
प्रमदाका गुणमा अनुरक्त भई, नीतिधर्ममा निरादर भए।

Purport

Careless, not hostile. The poem is precise about this: he does not reject Dharma, he stops attending to it.

दृष्ट्वा स सुन्दरीं कान्तामगम्यामपि मोहितः ।
बलेनापि समाकृष्य बुभुजे स्वेच्छया मुदा ॥ ८.१९ ॥

dṛṣṭvā sa sundarīṁ kāntāmagamyāmapi mohitaḥ ।
balenāpi samākṛṣya bubhuje svecchayā mudā ॥ 8.19 ॥

English

Seeing a beautiful woman, even one forbidden to him, he was infatuated,
and drawing her to him even by force, enjoyed her at will.

नेपाली

सुन्दरी कान्ता देखेर, अगम्य भए पनि मोहित भई,
बलपूर्वक तानेर पनि इच्छाअनुसार भोग गरे।

Purport

The poem does not soften this. He takes women by force, and it is stated as plainly as everything else in the chapter.

एवं स नृपराजापि कामधर्म्मातिलालसः ।
मन्त्रिषु सर्वराज्याङ्गं निवेश्य स्वेच्छया रमेत् ॥ ८.२० ॥

evaṁ sa nṛparājāpi kāmadharmmātilālasaḥ ।
mantriṣu sarvarājyāṅgaṁ niveśya svecchayā ramet ॥ 8.20 ॥

English

Thus that lord of kings, wholly greedy for the way of desire,
loaded all the affairs of the realm upon his ministers and took his pleasure as he wished.

नेपाली

यसरी ती नृपराजा कामधर्ममा अत्यन्त लालसी भई,
राज्यका सबै अंग मन्त्रीहरूमा सुम्पेर स्वेच्छाले रमाए।

Purport

He does not abandon the throne. He keeps it and stops doing the work, which the poem treats as worse.

ततस्ते मन्त्रिणः सर्वे नृपं तं प्रमदा वशे ।
प्रतिष्ठाप्य यथाकामं भुक्त्वा चरन् यथेच्छया ॥ ८.२१ ॥

tataste mantriṇaḥ sarve nṛpaṁ taṁ pramadā vaśe ।
pratiṣṭhāpya yathākāmaṁ bhuktvā caran yathecchayā ॥ 8.21 ॥

English

Then all those ministers, having set the king under the sway of women,
enjoyed themselves at will and went about as they pleased.

नेपाली

त्यसपछि ती सबै मन्त्रीले राजालाई प्रमदाको वशमा
राखेर, इच्छाअनुसार भोग गर्दै स्वेच्छाले विचरण गरे।

Purport

The ministers do not merely take advantage; they keep him distracted on purpose. The rot starts at the top and is helped downward.

तथा भृत्या जनाश्चापि सर्वेऽपि क्लेशिताशयाः ।
सद्धर्म्माणि प्रतिक्षिप्य प्राचरन् कामभागिनः ॥ ८.२२ ॥

tathā bhṛtyā janāścāpi sarve'pi kleśitāśayāḥ ।
saddharmmāṇi pratikṣipya prācaran kāmabhāginaḥ ॥ 8.22 ॥

English

So too the servants and the people, all of them troubled in mind,
cast aside the true Dharmas and went about as enjoyers of desire.

नेपाली

त्यसरी नै भृत्य र जनहरू, सबै क्लेशित आशयका भई,
सद्धर्मलाई त्यागेर कामभोगी भई विचरण गरे।

Purport

The collapse now works its way down the social order, and the poem takes seven verses over it, one class at a time.

ब्राह्मणाश्च तथा सर्वे दशाकुशल चारिणः ।
स्वकुलधर्म्ममर्यादं त्यक्त्वा चरन् यथेच्छया ॥ ८.२३ ॥

brāhmaṇāśca tathā sarve daśākuśala cāriṇaḥ ।
svakuladharmmamaryādaṁ tyaktvā caran yathecchayā ॥ 8.23 ॥

English

And all the brahmins likewise walked in the ten unwholesome ways,
abandoning the bounds of their own family custom, and went about as they pleased.

नेपाली

र सबै ब्राह्मणहरू पनि दश अकुशलमा चले,
आफ्नो कुलधर्मको मर्यादा त्यागेर स्वेच्छाले विचरण गरे।

Purport

The formula for each class is the same: they abandoned their own kuladharma. The poem's measure of decay is not heresy but people ceasing to do what their own tradition asked of them.

वैश्याश्चापि तथा धर्म्मद्रव्यसंग्रहलालसाः ।
स्वकुलवृत्तिमुत्सृज्य भुक्त्वा चरन् यथेप्सितम् ॥ ८.२४ ॥

vaiśyāścāpi tathā dharmmadravyasaṁgrahalālasāḥ ।
svakulavṛttimutsṛjya bhuktvā caran yathepsitam ॥ 8.24 ॥

English

The Vaiśyas too, greedy to amass wealth by whatever means,
gave up the livelihood of their family and took their pleasure as they wished.

नेपाली

वैश्यहरू पनि जसरी भए पनि द्रव्य संग्रह गर्न लालसी भई,
आफ्नो कुलवृत्ति त्यागेर इच्छाअनुसार भोग गरे।

Purport

Each class fails in the way its own position makes easiest. For merchants it is money.

महाजनास्तथा सर्वेप्यन्यायद्रव्यसाधिनः ।
स्वकुलधर्ममुत्सृज्य भुक्त्वैव प्राचरन् सुखम् ॥ ८.२५ ॥

mahājanāstathā sarvepyanyāyadravyasādhinaḥ ।
svakuladharmamutsṛjya bhuktvaiva prācaran sukham ॥ 8.25 ॥

English

So too all the men of substance, acquiring wealth by unjust means,
gave up the Dharma of their family and lived in comfort.

नेपाली

त्यसरी नै सबै महाजनहरू अन्यायले द्रव्य कमाउँदै,
आफ्नो कुलधर्म त्यागेर सुखपूर्वक भोग गरी विचरण गरे।

Purport

Unjust means, stated without elaboration. The poem is listing rather than arguing.

वणिजोऽपि तथा सर्वे मिथ्यार्थसाधनोद्यताः ।
सत्यधर्म प्रतिक्षिप्य चेरुः क्लेशाभिमानिताः ॥ ८.२६ ॥

vaṇijo'pi tathā sarve mithyārthasādhanodyatāḥ ।
satyadharma pratikṣipya ceruḥ kleśābhimānitāḥ ॥ 8.26 ॥

English

The merchants too, all of them bent on gaining wealth by falsehood,
cast aside the Dharma of truth and went about full of affliction and pride.

नेपाली

व्यापारीहरू पनि सबै मिथ्या उपायले अर्थ कमाउन उद्यत भई,
सत्यधर्म त्यागेर क्लेश र अभिमानले भरिएर विचरण गरे।

Purport

Trade is the one profession the poem names twice, at verses 24 and 26, once for hoarding and once for cheating.

शिल्पिनोऽपि तथा सर्वे कवलभृतिलालसाः ।
अविधिज्ञाः प्रमादान्धाश्चक्रुः कर्म्म यथेच्छया ॥ ८.२७ ॥

śilpino'pi tathā sarve kavalabhṛtilālasāḥ ।
avidhijñāḥ pramādāndhāścakruḥ karmma yathecchayā ॥ 8.27 ॥

English

The craftsmen too, all of them greedy for a mouthful of wages,
ignorant of the rules, blind with carelessness, did their work as they pleased.

नेपाली

शिल्पीहरू पनि सबै ज्यालाको गाँसका लालसी भई,
विधि नजानेर, प्रमादले अन्धा भई, इच्छाअनुसार काम गरे।

Purport

A wonderfully specific complaint: craftsmen who do not know their trade's rules and work carelessly for the wage. In a valley whose reputation rested on its artisans, this would have read as a real symptom.

तथा नारीजनाश्चापि कामक्लेशाकुलाशयाः ।
स्वकुलधर्ममुत्सृज्य प्राचरन्त यथेप्सितम् ॥ ८.२८ ॥

tathā nārījanāścāpi kāmakleśākulāśayāḥ ।
svakuladharmamutsṛjya prācaranta yathepsitam ॥ 8.28 ॥

English

And the women too, their minds troubled by desire and affliction,
gave up the Dharma of their family and went about as they wished.

नेपाली

र नारीजनहरू पनि काम र क्लेशले व्याकुल आशयका भई,
आफ्नो कुलधर्म त्यागेर इच्छाअनुसार विचरण गरे।

Purport

Women are named in the same terms as the other groups and given the same fault, neither more nor less.

एवं सर्वेऽपि लोकाश्च दशाकुशलसंरताः ।
स्वकुलाचारमुत्सृज्य प्राचरन्त यथेच्छया ॥ ८.२९ ॥

evaṁ sarve'pi lokāśca daśākuśalasaṁratāḥ ।
svakulācāramutsṛjya prācaranta yathecchayā ॥ 8.29 ॥

English

Thus all the people, delighting in the ten unwholesome ways,
abandoned the conduct of their families and went about as they pleased.

नेपाली

यसरी सबै मानिसहरू दश अकुशलमा रत भई,
आफ्नो कुलाचार त्यागेर स्वेच्छाले विचरण गरे।

Purport

The catalogue of decay closes, and the poem turns to the effect on religion itself.

तीर्थिकाश्चापि ये दुष्टास्ते दृष्ट्वैवं जिनालयम् ।
निन्दित्वा परिभाषन्तः प्राचरन्त यथेच्छया ॥ ८.३० ॥

tīrthikāścāpi ye duṣṭāste dṛṣṭvaivaṁ jinālayam ।
ninditvā paribhāṣantaḥ prācaranta yathecchayā ॥ 8.30 ॥

English

And those tīrthikas who were wicked, seeing this abode of the Jina,
abused and reviled it, and went about as they pleased.

नेपाली

र जो दुष्ट तीर्थिकहरू थिए, तिनले यो जिनालय देखेर,
निन्दा र दुर्वचन गर्दै स्वेच्छाले विचरण गरे।

Purport

The only place in seven chapters where followers of other paths are shown behaving badly, and the poem is careful to say those tīrthikas who were wicked, not all of them.

तदात्र बहवो दुष्टा चौरा धूर्त्ताः प्रगल्भिकाः ।
साधुजनाः प्रतिक्षिप्य चेरुर्मत्तद्विपा इव ॥ ८.३१ ॥

tadātra bahavo duṣṭā caurā dhūrttāḥ pragalbhikāḥ ।
sādhujanāḥ pratikṣipya cerurmattadvipā iva ॥ 8.31 ॥

English

Then many wicked men here, thieves, rogues and the insolent,
cast aside good people and roamed about like rutting elephants.

नेपाली

त्यस बेला यहाँ धेरै दुष्ट, चोर, धूर्त र प्रगल्भहरूले,
साधुजनलाई पन्छाएर मत्त हात्तीझैँ विचरण गरे।

Purport

Rutting elephants, which in Sanskrit means dangerous, unmanageable and impossible to reason with. It is the sharpest image in the chapter.

साधवः सज्जनाश्चापि नीचकर्मानुचारिणः ।
सद्धर्म्मविरतोत्साहाश्चेरुर्भुक्त्वैव नीचवत् ॥ ८.३२ ॥

sādhavaḥ sajjanāścāpi nīcakarmānucāriṇaḥ ।
saddharmmaviratotsāhāścerurbhuktvaiva nīcavat ॥ 8.32 ॥

English

And the good and honest too, following the ways of the base,
their zeal for the true Dharma spent, lived like base men.

नेपाली

र साधु र सज्जनहरू पनि नीच कर्मको अनुसरण गर्दै,
सद्धर्मको उत्साह हराएर नीचझैँ भोग गरी विचरण गरे।

Purport

The worst verse in the passage. It is not that bad people flourished but that good people gave up and joined them.

तदैवं पापसंचारात्सर्वत्राप्यचरत्कलिः ।
सद्धर्म्मो दुर्बली भूतो नीचवद्विलयं ययौ ॥ ८.३३ ॥

tadaivaṁ pāpasaṁcārātsarvatrāpyacaratkaliḥ ।
saddharmmo durbalī bhūto nīcavadvilayaṁ yayau ॥ 8.33 ॥

English

Then by this spread of sin the Kali age took hold everywhere,
and the true Dharma, grown weak, dwindled away like something base.

नेपाली

त्यसपछि यो पापको फैलावटले सबैतिर कलि चल्यो,
र सद्धर्म दुर्बल भई नीचझैँ विलीन भयो।

Purport

The Kali age is described as a thing that arrives because of what people do, not as a fixed date on a cosmic calendar. That distinction matters for what the rest of the chapter is going to argue.

तदात्र प्रवरीभूते कलिसंचारे वर्त्तते ।
दृष्ट्वा लोकाधिपाः सर्वे भवन्रुष्टपरान्मुखाः ॥ ८.३४ ॥

tadātra pravarībhūte kalisaṁcāre varttate ।
dṛṣṭvā lokādhipāḥ sarve bhavanruṣṭaparānmukhāḥ ॥ 8.34 ॥

English

And when the course of the Kali age had thus prevailed here,
seeing it, all the guardians of the worlds grew angry and turned their faces away.

नेपाली

र यसरी यहाँ कलिको संचार प्रबल भएपछि,
त्यो देखेर सबै लोकाधिपहरू रुष्ट भई विमुख भए।

Purport

The gods turn their faces away. What follows for sixteen verses is the poem's account of what happens to a country when its protectors stop looking at it.

ततोऽत्र विमुखीभूय सर्वलोकाधिपा अपि ।
धिङ्नृपमिति वदन्तो द्रष्टुमपि न चेच्छिरे ॥ ८.३५ ॥

tato'tra vimukhībhūya sarvalokādhipā api ।
dhiṅnṛpamiti vadanto draṣṭumapi na cecchire ॥ 8.35 ॥

English

Then all the guardians of the worlds, turning away from this place,
saying shame upon this king, did not even wish to look at it.

नेपाली

त्यसपछि सबै लोकाधिपहरू यहाँबाट विमुख भई,
'धिक्कार यो राजालाई' भन्दै हेर्न पनि चाहेनन्।

Purport

They name the cause. Not the people, not the age, but the king.

तदात्र लोकपालानां सुदृष्टिविरतोत्सवे ।
ईतयः समुपाक्रम्य प्रावर्त्तितुमुपाचरत् ॥ ८.३६ ॥

tadātra lokapālānāṁ sudṛṣṭiviratotsave ।
ītayaḥ samupākramya prāvarttitumupācarat ॥ 8.36 ॥

English

Then, when the kindly gaze of the guardians of the worlds had ceased,
calamities came upon the land and began to spread.

नेपाली

त्यसपछि लोकपालहरूको सुदृष्टि हटेपछि,
ईतिहरूले आक्रमण गरी फैलिन थाले।

Purport

Ītis are the classical six calamities of a kingdom: excessive rain, drought, locusts, rats, parrots and invasion. Protection in this poem is a gaze, and the disaster begins when the gaze is withdrawn.

ततो देवा अपि क्रूरा ये दुष्टा मारपाक्षिकाः ।
सर्वे तत्र रूपालोक्य महोत्पातं प्रचक्रिरे ॥ ८.३७ ॥

tato devā api krūrā ye duṣṭā mārapākṣikāḥ ।
sarve tatra rūpālokya mahotpātaṁ pracakrire ॥ 8.37 ॥

English

Then the gods too who are cruel, the wicked ones on Māra's side,
all of them, looking there, worked great calamity.

नेपाली

त्यसपछि जो क्रूर देवता, दुष्ट र मारपक्षका थिए,
ती सबैले त्यहाँ हेरेर महान् उत्पात गरे।

Purport

The good gods look away and the bad ones look towards. The poem's cosmology is consistent: everything depends on who is paying attention.

वह्निरपि तथालोक्य दुष्टवत्कोपिताशयः ।
धूमाकुलार्चिषा दग्ध्वा महोत्पातं व्यधादिह ॥ ८.३८ ॥

vahnirapi tathālokya duṣṭavatkopitāśayaḥ ।
dhūmākulārciṣā dagdhvā mahotpātaṁ vyadhādiha ॥ 8.38 ॥

English

Fire too, looking on, its heart angered like a wicked man's,
burned with flames choked with smoke and worked great calamity here.

नेपाली

अग्निले पनि हेरेर, दुष्टझैँ कोपित आशय भई,
धूवाँले भरिएको ज्वालाले जलाएर यहाँ महान् उत्पात गर्‍यो।

Purport

Vahnipura was built for exactly this. Chapter seven said the shrine of fire protects against calamity from fire, and here is the calamity.

धर्मराजापि रुष्टाभून्निर्दयो निरुजानपि ।
निहन्तुं प्राणिनः सर्वान्महामारीमचारयत् ॥ ८.३९ ॥

dharmarājāpi ruṣṭābhūnnirdayo nirujānapi ।
nihantuṁ prāṇinaḥ sarvānmahāmārīmacārayat ॥ 8.39 ॥

English

The Dharma-king too grew angry, pitiless even towards the innocent,
and to destroy all living beings sent forth a great plague.

नेपाली

धर्मराज पनि रुष्ट भई, निरोगीप्रति पनि निर्दय भई,
सबै प्राणीलाई नष्ट गर्न महामारी पठाए।

Purport

Yama, god of death, sends epidemic. 'Pitiless even towards the innocent' is the poem noticing that plagues do not discriminate.

नैऋतो राक्षसेन्द्रोऽपि प्रकोपितातिनिर्दयः ।
सर्वत्रापि प्रविष्टोऽत्र महोत्पातं व्यधात्सदा ॥ ८.४० ॥

naiṛto rākṣasendro'pi prakopitātinirdayaḥ ।
sarvatrāpi praviṣṭo'tra mahotpātaṁ vyadhātsadā ॥ 8.40 ॥

English

Nirṛti too, lord of Rākṣasas, angered and exceedingly pitiless,
entered everywhere here and worked great calamity always.

नेपाली

नैऋत राक्षसेन्द्र पनि प्रकोपित र अत्यन्त निर्दय भई,
सबैतिर प्रवेश गरी सधैँ महान् उत्पात गरे।

Purport

The guardian of the south west quarter. The poem is working around the compass.

वरुणो नागराजापि प्रदुष्टः क्रूरचक्षुषा ।
दृष्ट्वा वारिवहान्मेघान् सर्वान् वृष्टिं न्यवारयेत् ॥ ८.४१ ॥

varuṇo nāgarājāpi praduṣṭaḥ krūracakṣuṣā ।
dṛṣṭvā vārivahānmeghān sarvān vṛṣṭiṁ nyavārayet ॥ 8.41 ॥

English

Varuṇa too, king of the Nāgas, offended, with a cruel eye
looked at the clouds that carry water and held back all the rain.

नेपाली

वरुण नागराज पनि प्रदुष्ट भई, क्रूर दृष्टिले
जलवाहक मेघहरूलाई हेरेर सबै वृष्टि रोके।

Purport

Here is the one that will take the rest of the chapter to fix. Varuṇa, king of the serpents, stops the rain, and the drought is the last calamity to be dealt with because it is the hardest.

मरुतोऽपि तथालोक्य प्ररुष्टा निर्दया स्थिताः ।
असाध्यं प्रचरन्तात्र महोत्पातं प्रचक्रिरे ॥ ८.४२ ॥

maruto'pi tathālokya praruṣṭā nirdayā sthitāḥ ।
asādhyaṁ pracarantātra mahotpātaṁ pracakrire ॥ 8.42 ॥

English

The winds too, looking on, stood angered and pitiless,
and moving here beyond all remedy, worked great calamity.

नेपाली

बतासहरू पनि हेरेर रुष्ट र निर्दय भई उभिए,
र यहाँ असाध्य भई विचरण गर्दै महान् उत्पात गरे।

Purport

Vāyupura's business. Four of the five shrines built in chapter seven correspond to four of the calamities listed here, which is the chapter's quiet architecture.

तथा यक्षाश्च ये दुष्टाः किन्नरा गुह्यका अपि ।
गृहे गृहे प्रविश्यापि रोगोत्पातं प्रचक्रिरे ॥ ८.४३ ॥

tathā yakṣāśca ye duṣṭāḥ kinnarā guhyakā api ।
gṛhe gṛhe praviśyāpi rogotpātaṁ pracakrire ॥ 8.43 ॥

English

So too those Yakṣas who were wicked, and the Kinnaras and Guhyakas,
entering house after house, worked the calamity of disease.

नेपाली

त्यसरी नै जो दुष्ट यक्ष, किन्नर र गुह्यक थिए,
तिनले घर-घरमा प्रवेश गरी रोगको उत्पात गरे।

Purport

House after house. The poem moves from the scale of a kingdom to the scale of a doorway, which is where an epidemic is actually experienced.

तथा भूताः पिशाचाश्च वेतालाः कटपूटिनाः ।
डाकिन्यः प्रमथाश्चापि शाकिन्यः सगणा अपि ॥ ८.४४ ॥

tathā bhūtāḥ piśācāśca vetālāḥ kaṭapūṭināḥ ।
ḍākinyaḥ pramathāścāpi śākinyaḥ sagaṇā api ॥ 8.44 ॥

English

So too the spirits and Piśācas, the Vetālas and Kaṭapūtanas,
the Ḍākinīs and Pramathas, and the Śākinīs with their hosts,

नेपाली

त्यसरी नै भूत र पिशाच, वेताल र कटपूतनहरू,
डाकिनी र प्रमथहरू, र गणसहित शाकिनीहरू,

Purport

The frightening ranks. Chapter three listed these same beings as protectors of those who worship at Swayambhu; here they are loose.

रुद्रा अपि सगन्धर्वाः कुम्भाण्डा गरुडा अपि ।
सर्वत्र प्रचरन्तोऽत्र महोत्पातं प्रचक्रिरे ॥ ८.४५ ॥

rudrā api sagandharvāḥ kumbhāṇḍā garuḍā api ।
sarvatra pracaranto'tra mahotpātaṁ pracakrire ॥ 8.45 ॥

English

the Rudras too with the Gandharvas, the Kumbhāṇḍas and the Garuḍas,
moving everywhere here, worked great calamity.

नेपाली

रुद्रहरू पनि गन्धर्वसहित, कुम्भाण्ड र गरुडहरू,
यहाँ सबैतिर विचरण गर्दै महान् उत्पात गरे।

Purport

Even the garuḍas, who have appeared in every chapter doing nothing but attending sermons peacefully.

मातृका अपि सर्वाश्च सगणा अप्रसादिताः ।
सुदुष्टवालोक्य सर्वान् स्तान् द्रक्षितुं न समाहिरे ॥ ८.४६ ॥

mātṛkā api sarvāśca sagaṇā aprasāditāḥ ।
suduṣṭavālokya sarvān stān drakṣituṁ na samāhire ॥ 8.46 ॥

English

The Mother goddesses too, all of them with their hosts, unappeased,
seeing all these people so wicked, did not care even to look at them.

नेपाली

मातृकाहरू पनि सबै गणसहित अप्रसन्न भई,
ती सबैलाई अत्यन्त दुष्ट देखेर हेर्न पनि चाहिनन्।

Purport

The Mātṛkās, whose open-air shrines ring every Newar town. When they look away, the boundary of the settlement is unguarded.

ग्रहास्तारागणाः सर्वे विरुद्धा अप्रसादिताः ।
अनुसंदर्शनं वापि कर्तुं नैवाभिवाञ्छिरे ॥ ८.४७ ॥

grahāstārāgaṇāḥ sarve viruddhā aprasāditāḥ ।
anusaṁdarśanaṁ vāpi kartuṁ naivābhivāñchire ॥ 8.47 ॥

English

The planets and all the hosts of stars, turned against them and unappeased,
did not wish even to grant them a sight of themselves.

नेपाली

ग्रह र सबै तारागण विरुद्ध भई, अप्रसन्न भई,
तिनीहरूलाई दर्शन दिन पनि चाहेनन्।

Purport

The constellations that came down to worship in chapters one and two will not now be seen. The astrology of the valley has gone dark.

कुलेशा अपि सर्वाश्च देवता अप्रसादिताः ।
संत्रात समर्थास्तान् पश्यंत्य एव तस्थिरे ॥ ८.४८ ॥

kuleśā api sarvāśca devatā aprasāditāḥ ।
saṁtrāta samarthāstān paśyaṁtya eva tasthire ॥ 8.48 ॥

English

The lineage deities too, all of them, and the household gods, unappeased,
though able to protect them, stood merely looking on.

नेपाली

कुलेश र सबै देवता पनि अप्रसन्न भई,
रक्षा गर्न समर्थ भए पनि हेरेर मात्र उभिए।

Purport

The most chilling of the sixteen verses. The family gods do not leave and do not strike. They are able to help and they stand there watching.

एवमन्येऽपि देवाश्च सर्वत्राणपराङ्मुखाः ।
तेषां संदर्शनं कर्तुमपि नैव वांछिरे ॥ ८.४९ ॥

evamanye'pi devāśca sarvatrāṇaparāṅmukhāḥ ।
teṣāṁ saṁdarśanaṁ kartumapi naiva vāṁchire ॥ 8.49 ॥

English

And other gods too turned their faces away from protecting them anywhere,
and did not even wish to grant them a sight of themselves.

नेपाली

र अन्य देवताहरू पनि सर्वत्र त्राणबाट पराङ्मुख भई,
तिनीहरूलाई दर्शन दिन पनि चाहेनन्।

Purport

The withdrawal is complete.

तेषां त्रातुं तदेकापि न शशाक कथंचन ।
एवमत्र महोत्पातं प्रावर्त्तत समन्ततः ॥ ८.५० ॥

teṣāṁ trātuṁ tadekāpi na śaśāka kathaṁcana ।
evamatra mahotpātaṁ prāvarttata samantataḥ ॥ 8.50 ॥

English

Not one of them could protect them in any way at all.
Thus great calamity spread here on every side.

नेपाली

तीमध्ये एउटैले पनि कुनै पनि किसिमले रक्षा गर्न सकेनन्।
यसरी यहाँ चारैतिर महान् उत्पात फैलियो।

Purport

Could not, rather than would not. By this point the poem says the gods have lost the power to help even if they wished to.

एवमत्र महोत्पातं प्रवर्त्ततेऽपि सर्वतः ।
सर्वक्लेशा हतात्मानः प्रचक्रुर्विग्रहं मिथः ॥ ८.५१ ॥

evamatra mahotpātaṁ pravarttate'pi sarvataḥ ।
sarvakleśā hatātmānaḥ pracakrurvigrahaṁ mithaḥ ॥ 8.51 ॥

English

Thus great calamity spread here on every side,
and people, their hearts destroyed by every affliction, quarrelled with one another.

नेपाली

यसरी यहाँ चारैतिर महान् उत्पात फैलियो,
र सबै क्लेशले हतात्मा भई मानिसहरूले आपसमा कलह गरे।

Purport

The end of the disaster is not fire or plague but people turning on each other. The poem puts it last because it is the worst.

तदेवं कलिसंरक्तान् सर्वान् लोकान् विलोक्य सः ।
नृपतिः सुचिरं ध्यात्वा मनसैवं व्यचिन्तयत् ॥ ८.५२ ॥

tadevaṁ kalisaṁraktān sarvān lokān vilokya saḥ ।
nṛpatiḥ suciraṁ dhyātvā manasaivaṁ vyacintayat ॥ 8.52 ॥

English

Then, seeing all the people so given over to the Kali age,
that king meditated long and reflected thus in his mind:

नेपाली

त्यसपछि सबै मानिसलाई कलिमा यसरी रत देखेर,
ती नृपतिले धेरै बेर ध्यान गरी मनमा यस्तो विचार गरे:

Purport

He looks at the ruin and starts to think. The chapter now becomes the study of a bad king coming to his senses.

हा कष्टं पापजं घोरं जायतेऽत्राधुना मम ।
तत्पापशमनायायं को दधान्महिताशयः ॥ ८.५३ ॥

hā kaṣṭaṁ pāpajaṁ ghoraṁ jāyate'trādhunā mama ।
tatpāpaśamanāyāyaṁ ko dadhānmahitāśayaḥ ॥ 8.53 ॥

English

Alas, a terrible thing born of sin has come upon me here.
Who is there of great heart who might take on the quieting of that sin?

नेपाली

हाय, पापबाट उत्पन्न घोर कष्ट मलाई यहाँ आइलाग्यो।
त्यो पापको शमन गर्न सक्ने महान् आशयका को होलान्?

Purport

His first thought is to look for somebody else to fix it, which is honest of the poem. He gets to the truth two verses later.

कथमिह महद्दुःखं शमीकर्त्तुं विधास्यते ।
पश्यन्नेवमुपेक्ष्यैव रमेयं साम्प्रतं च किम् ॥ ८.५४ ॥

kathamiha mahadduḥkhaṁ śamīkarttuṁ vidhāsyate ।
paśyannevamupekṣyaiva rameyaṁ sāmprataṁ ca kim ॥ 8.54 ॥

English

How shall this great suffering be brought to rest?
Seeing it, shall I merely look away and take my pleasure now?

नेपाली

यो महान् दुःख कसरी शान्त पार्न सकिन्छ?
यो देखेर पनि म उपेक्षा गरी अहिले रमाइरहूँ?

Purport

He asks himself the question in the form of an accusation. It is the turning point.

यो हि राजा प्रजादुःखमुपेक्ष्य रमते सुखम् ।
स किं राजा प्रभुर्भर्ता दुष्टाहिवद्विगर्ह्यते ॥ ८.५५ ॥

yo hi rājā prajāduḥkhamupekṣya ramate sukham ।
sa kiṁ rājā prabhurbhartā duṣṭāhivadvigarhyate ॥ 8.55 ॥

English

For a king who looks away from the suffering of his subjects and takes his pleasure,
is he a king at all, a lord, a protector? He is reviled like a venomous snake.

नेपाली

जुन राजा प्रजाको दुःखलाई उपेक्षा गरी सुख भोग्छ,
के त्यो राजा, प्रभु, भर्ता हो? त्यो त दुष्ट सर्पझैँ निन्दित हुन्छ।

Purport

The harshest sentence in the chapter, and he says it about himself. Not a bad king but not a king, and a thing to be got rid of.

यत्र राजा प्रजादुःखमुपेक्ष्य न विचारयेत् ।
स्वयमेव सुखं भुक्त्वारमंश्चरेयथेच्छया ॥ ८.५६ ॥

yatra rājā prajāduḥkhamupekṣya na vicārayet ।
svayameva sukhaṁ bhuktvāramaṁścareyathecchayā ॥ 8.56 ॥

English

Where a king looks away from the suffering of his subjects and does not consider it,
and himself enjoying pleasure goes about as he wishes,

नेपाली

जहाँ राजाले प्रजाको दुःख उपेक्षा गरी विचार गर्दैन,
र आफैँ सुख भोगेर इच्छाअनुसार विचरण गर्छ,

Purport

He now sets out the chain of consequence, and it runs for four verses. This is the chapter's political argument.

तत्र सर्वप्रजा लोकाः क्लेशव्याकुलमानसाः ।
सत्यधर्मकुलाचारं हित्वा चरेयुरुद्धताः ॥ ८.५७ ॥

tatra sarvaprajā lokāḥ kleśavyākulamānasāḥ ।
satyadharmakulācāraṁ hitvā careyuruddhatāḥ ॥ 8.57 ॥

English

there all the subjects, their minds troubled by affliction,
abandon truth, Dharma and family custom, and go about unruly.

नेपाली

त्यहाँ सबै प्रजा, क्लेशले व्याकुल चित्तका भई,
सत्य, धर्म र कुलाचार त्यागेर उद्धत भई विचरण गर्छन्।

Purport

The behaviour of the people is presented as an effect of how they are governed, not as a separate moral failing of theirs.

ततस्ते दुरितारक्ता दशाकुशलचारिणः ।
महापापेऽपि निर्लज्जाः संचरेरन् यथेच्छया ॥ ८.५८ ॥

tataste duritāraktā daśākuśalacāriṇaḥ ।
mahāpāpe'pi nirlajjāḥ saṁcareran yathecchayā ॥ 8.58 ॥

English

Then they, delighting in wrongdoing, walking in the ten unwholesome ways,
shameless even in great sin, go about as they please.

नेपाली

त्यसपछि तिनीहरू दुरितमा रत भई, दश अकुशलमा चल्दै,
महापापमा पनि निर्लज्ज भई स्वेच्छाले विचरण गर्छन्।

Purport

Shameless in great sin. The loss of shame is named as the last stage, which fits a poem in which a man once lost his eyes for one embarrassed lie.

एतत्सर्व महत्पापं भुञ्जीयान्नृपतिर्ध्रुवम् ।
इति सत्यं समाख्यातं नीतिविज्ञैर्महर्षिभिः ॥ ८.५९ ॥

etatsarva mahatpāpaṁ bhuñjīyānnṛpatirdhruvam ।
iti satyaṁ samākhyātaṁ nītivijñairmaharṣibhiḥ ॥ 8.59 ॥

English

All this great sin the king must surely eat.
So the truth has been declared by the great seers who know statecraft.

नेपाली

यो सम्पूर्ण महापाप राजाले नै निश्चय भोग्नुपर्छ।
यसरी नीतिविज्ञ महर्षिहरूले सत्य भनेका छन्।

Purport

The doctrine stated outright. A king eats the sin of his people, and the authority cited is not scripture but the science of government.

इत्येतत्पापवैपाक्यं भोक्तव्यं हि मया भवे ।
तदत्र किं करिष्यामि यदुपायं न मन्यते ॥ ८.६० ॥

ityetatpāpavaipākyaṁ bhoktavyaṁ hi mayā bhave ।
tadatra kiṁ kariṣyāmi yadupāyaṁ na manyate ॥ 8.60 ॥

English

So this ripening of sin must be eaten by me in this life.
What then shall I do here, when I can think of no remedy?

नेपाली

त्यसैले यो पापको विपाक मैले नै यस जन्ममा भोग्नुपर्छ।
त्यसो भए म यहाँ के गरूँ, जब कुनै उपाय सुझ्दैन?

Purport

He accepts it, and immediately admits he does not know what to do. The admission is what makes him go and ask.

धिग्जन्म मेऽत्र संसारे यस्य राज्ये सदा कलिः ।
दुर्भिक्षादि महोत्पातं प्रवर्त्तते दिवानिशम् ॥ ८.६१ ॥

dhigjanma me'tra saṁsāre yasya rājye sadā kaliḥ ।
durbhikṣādi mahotpātaṁ pravarttate divāniśam ॥ 8.61 ॥

English

Shame upon my birth in this world, in whose reign the Kali age is always present,
and famine and other great calamities go on day and night.

नेपाली

धिक्कार मेरो जन्मलाई, जसको राज्यमा सधैँ कलि छ,
र दुर्भिक्ष आदि महान् उत्पात दिनरात चलिरहन्छ।

Purport

He measures his life by the state of his kingdom, which is the same measure Pracaṇḍadeva used in chapter seven and reached the opposite verdict by.

धन्यास्ते पुरुषा ये हि निःक्लेशा विमलाशया ।
विमुक्त भव संचारा भिक्षवो ब्रह्मचारिणः ॥ ८.६२ ॥

dhanyāste puruṣā ye hi niḥkleśā vimalāśayā ।
vimukta bhava saṁcārā bhikṣavo brahmacāriṇaḥ ॥ 8.62 ॥

English

Blessed are those men who are free of defilement and pure in intention,
released from wandering in existence, monks and celibate practitioners.

नेपाली

धन्य छन् ती पुरुष जो निःक्लेश र विमल आशयका छन्,
भवसंचारबाट मुक्त, भिक्षु र ब्रह्मचारी।

Purport

He envies the monks. In chapter seven a king in the same position became one; this one will not, and the poem will keep him on the throne.

किं मेऽत्र जन्म संसारे सुकुलमपि प्रभोर्नृणाम् ।
यदहं पशुवद्भुक्त्वा काममेव रमे गृहे ॥ ८.६३ ॥

kiṁ me'tra janma saṁsāre sukulamapi prabhornṛṇām ।
yadahaṁ paśuvadbhuktvā kāmameva rame gṛhe ॥ 8.63 ॥

English

What is my birth in this world, though in a good family and lord of men,
if like a beast I have only eaten and taken my pleasure at home?

नेपाली

सुकुलमा जन्मे र नरप्रभु भए पनि यस संसारमा मेरो जन्मको के अर्थ,
यदि मैले पशुझैँ भोग गरी घरमा काममा मात्र रमेँ भने?

Purport

Like a beast. Śāntaśrī used the same comparison in chapter seven for his own solitary austerities, and it means the same thing in both places: a life that produces nothing for anyone.

तदेतत्पापलिप्तोऽहं क्लेशव्याकुलमानसः ।
नरकेषु भ्रमन् दुःखं भुञ्जीयां विविधं सदा ॥ ८.६४ ॥

tadetatpāpalipto'haṁ kleśavyākulamānasaḥ ।
narakeṣu bhraman duḥkhaṁ bhuñjīyāṁ vividhaṁ sadā ॥ 8.64 ॥

English

Smeared with that sin, my mind troubled by affliction,
I shall wander in the hells and suffer manifold pain always.

नेपाली

त्यो पापले लिप्त भई, क्लेशले व्याकुल चित्तको भई,
म नरकहरूमा भौँतारिँदै सदा नानाविध दुःख भोग्नेछु।

Purport

Smeared with sin, which reverses exactly the image of being smeared with merit that the poem has used since chapter two.

तदा को मे सुहृन्मित्रं संरक्षितुमुपाचरत् ।
धर्ममेव तदा त्राणं सर्वदुःखापहं भवे ॥ ८.६५ ॥

tadā ko me suhṛnmitraṁ saṁrakṣitumupācarat ।
dharmameva tadā trāṇaṁ sarvaduḥkhāpahaṁ bhave ॥ 8.65 ॥

English

Who then is my friend and companion, to come and protect me?
Dharma alone is the shelter in this world, which takes away all suffering.

नेपाली

त्यसो भए मेरो को सुहृद् र मित्र छन्, जसले आएर रक्षा गरून्?
धर्म नै यस संसारमा त्राण हो, सबै दुःख हर्ने।

Purport

He asks who his friends are and answers that he has none. It is the loneliest verse in the chapter, and it is spoken by a man surrounded by courtiers.

धर्माणां प्रवरं बौद्धं धर्मं सर्वभयापहम् ।
सर्वार्थसाधनं सिद्धमित्याख्यातं जगद्धितम् ॥ ८.६६ ॥

dharmāṇāṁ pravaraṁ bauddhaṁ dharmaṁ sarvabhayāpaham ।
sarvārthasādhanaṁ siddhamityākhyātaṁ jagaddhitam ॥ 8.66 ॥

English

Among Dharmas the Buddhist Dharma is foremost, taking away all fear,
accomplishing every aim; so it is declared, for the welfare of the world.

नेपाली

धर्महरूमध्ये बौद्ध धर्म श्रेष्ठ छ, सबै भय हर्ने,
सबै अर्थ सिद्ध गर्ने; यसरी जगत्को हितका लागि भनिएको छ।

Purport

He reaches for a specific tradition, which the chapter has not done until now. Up to this point everyone's own kuladharma was enough.

इत्यहं साम्प्रतं गत्वा गोशृङ्गे पर्वते स्थितम् ।
शान्तश्रियं महाचार्यं प्रार्थयेयं समादरात् ॥ ८.६७ ॥

ityahaṁ sāmprataṁ gatvā gośṛṅge parvate sthitam ।
śāntaśriyaṁ mahācāryaṁ prārthayeyaṁ samādarāt ॥ 8.67 ॥

English

So now I shall go to the mountain of Gośṛṅga, where he dwells,
and shall entreat the great teacher Śāntaśrī with reverence.

नेपाली

त्यसैले अब म गोशृङ्ग पर्वतमा जानेछु, जहाँ उहाँ बस्नुहुन्छ,
र महाचार्य शान्तश्रीलाई आदरपूर्वक प्रार्थना गर्नेछु।

Purport

Gośṛṅga, Cow's Horn, is the hill's name in the Dvāpara age according to chapter one, verse 51. And Śāntaśrī is still alive, sitting where chapter seven left him.

स एव हि महाचार्य एतदुत्पातशान्तये ।
विधानं समुपादिश्य कुर्यान्मेऽत्र हितं सदा ॥ ८.६८ ॥

sa eva hi mahācārya etadutpātaśāntaye ।
vidhānaṁ samupādiśya kuryānme'tra hitaṁ sadā ॥ 8.68 ॥

English

For that great teacher alone, for the quieting of this calamity,
can teach me the rite and do me good here always.

नेपाली

किनकि ती महाचार्यले मात्र यो उत्पातको शान्तिका लागि,
विधि उपदेश गरी यहाँ सधैँ मेरो हित गर्न सक्नुहुन्छ।

Purport

He expects a rite, a procedure that will fix things. What he is actually going to be given first is a diagnosis he will not enjoy.

इति निश्चित्य भूपालः पुरोहितं समन्त्रिणः ।
महाजनांश्च पौरांश्च समामन्त्र्यैवमादिशत् ॥ ८.६९ ॥

iti niścitya bhūpālaḥ purohitaṁ samantriṇaḥ ।
mahājanāṁśca paurāṁśca samāmantryaivamādiśat ॥ 8.69 ॥

English

Having so resolved, that lord of the earth summoned his chaplain and ministers,
the men of substance and the citizens, and instructed them thus:

नेपाली

यसरी निश्चय गरी, ती भूपालले पुरोहित र मन्त्रीहरू,
महाजन र पौरजनहरूलाई बोलाएर यस्तो उपदेश दिए:

Purport

He does not go quietly. He calls the whole city together, which means the admission that follows is public.

भो भवन्तो यदत्रैवं महोत्पातं प्रवर्त्तते ।
तच्छान्तिकरणं धर्मं कर्त्तुमिच्छामि सांप्रतम् ॥ ८.७० ॥

bho bhavanto yadatraivaṁ mahotpātaṁ pravarttate ।
tacchāntikaraṇaṁ dharmaṁ karttumicchāmi sāṁpratam ॥ 8.70 ॥

English

Good people, since great calamity here so prevails,
I wish now to perform the Dharma that will quiet it.

नेपाली

हे भवन्तहरू, यहाँ जसरी महान् उत्पात चलिरहेको छ,
म अहिले त्यसलाई शान्त पार्ने धर्म गर्न चाहन्छु।

Purport

He says what he intends without saying yet that he caused it. That comes later, from somebody else.

तदाचार्य महाभिज्ञं शान्तश्रियं समादरात् ।
प्रार्थयित्वा तदा देशाद्धर्त्तुमिच्छामि सदृशम् ॥ ८.७१ ॥

tadācārya mahābhijñaṁ śāntaśriyaṁ samādarāt ।
prārthayitvā tadā deśāddharttumicchāmi sadṛśam ॥ 8.71 ॥

English

So with reverence I wish to entreat the great teacher of great knowledge,
Śāntaśrī, and to hold to what he teaches for this land.

नेपाली

त्यसैले आदरपूर्वक म महाभिज्ञ महाचार्य शान्तश्रीलाई
प्रार्थना गरी उहाँले सिकाएअनुसार गर्न चाहन्छु।

Purport

He commits in advance to doing whatever he is told, which is why the scene at the hermitage goes the way it does.

इति सर्वे वयं तत्र गोशृङ्गेऽग्रे समादरात् ।
शान्तश्रियं महाचार्य संप्रार्थितुं वज्रावहै ॥ ८.७२ ॥

iti sarve vayaṁ tatra gośṛṅge'gre samādarāt ।
śāntaśriyaṁ mahācārya saṁprārthituṁ vajrāvahai ॥ 8.72 ॥

English

So let us all go with reverence there, to the summit of Gośṛṅga,
to entreat the great teacher Śāntaśrī.

नेपाली

त्यसैले हामी सबै आदरपूर्वक त्यहाँ गोशृङ्गको शिखरमा जाऔँ,
महाचार्य शान्तश्रीलाई प्रार्थना गर्न।

Purport

He takes the city with him. A king going to ask for help privately would be one thing; this is a public procession.

इत्यादिष्टं नरेन्द्रेण श्रुत्वा पुरोहितादयः ।
सर्वे तथेति विज्ञप्य प्राभ्यनन्दन् प्रबोधिताः ॥ ८.७३ ॥

ityādiṣṭaṁ narendreṇa śrutvā purohitādayaḥ ।
sarve tatheti vijñapya prābhyanandan prabodhitāḥ ॥ 8.73 ॥

English

Hearing this instruction of the king, the chaplain and the rest,
all saying so be it, rejoiced and were awakened.

नेपाली

राजाको यो उपदेश सुनेर, पुरोहित आदि
सबैले 'त्यस्तै होस्' भन्दै आनन्दित भई प्रबुद्ध भए।

Purport

The court agrees at once. Nobody in the chapter defends the way things have been going.

ततः स नृपतिर्राजा समन्त्रिजनपौरिकाः ।
पुरोहितं पुरोधाय गोशृङ्गाग्रे मुदाचरत् ॥ ८.७४ ॥

tataḥ sa nṛpatirrājā samantrijanapaurikāḥ ।
purohitaṁ purodhāya gośṛṅgāgre mudācarat ॥ 8.74 ॥

English

Then that king, with his ministers, his people and his citizens,
putting his chaplain at their head, went joyfully to the summit of Gośṛṅga.

नेपाली

त्यसपछि ती नृपतिराजा मन्त्री, जन र पौरिकहरूसहित,
पुरोहितलाई अगाडि राखेर हर्षपूर्वक गोशृङ्गको शिखरमा गए।

Purport

The brahmin chaplain walks at the head of a royal procession going to consult a Buddhist vajrācārya. The poem does not remark on it.

तत्र दृष्ट्वा तमाचार्यं नृपतिः संप्रमोदितः ।
समेत्य साञ्जलिर्नत्वा पादाब्जे समुपाश्रयत् ॥ ८.७५ ॥

tatra dṛṣṭvā tamācāryaṁ nṛpatiḥ saṁpramoditaḥ ।
sametya sāñjalirnatvā pādābje samupāśrayat ॥ 8.75 ॥

English

There, seeing that teacher, the king was filled with delight,
and coming near with folded hands, bowed and took refuge at his lotus feet.

नेपाली

त्यहाँ ती आचार्यलाई देखेर नृपति अत्यन्त प्रमोदित भए,
र हात जोडेर नजिक गई, प्रणाम गरी उहाँका चरणकमलमा शरण लिए।

Purport

A reigning king takes refuge at a monk's feet in front of his whole court, which is the same gesture Aśoka made in chapter one.

तथा सर्वेऽपि लोकाश्च समीक्ष्येनं प्रसादिताः ।
समेत्य पादयोर्नत्वा समुपतस्थिरे मुदा ॥ ८.७६ ॥

tathā sarve'pi lokāśca samīkṣyenaṁ prasāditāḥ ।
sametya pādayornatvā samupatasthire mudā ॥ 8.76 ॥

English

So too all the people, seeing him, were made serene,
and coming and bowing at his feet, stood near him in joy.

नेपाली

त्यसरी नै सबै मानिसले उहाँलाई देखेर प्रसन्न भई,
आएर चरणमा प्रणाम गरी हर्षपूर्वक नजिक उभिए।

Purport

The whole city is standing in front of the hermitage. What Śāntaśrī says next, he says to all of them.

तान् सर्वान् समुपासीनान् समीक्ष्य स महामतिः ।
शान्तश्रीस्तं महीपालं सम्पश्यन्नेवमादिशत् ॥ ८.७७ ॥

tān sarvān samupāsīnān samīkṣya sa mahāmatiḥ ।
śāntaśrīstaṁ mahīpālaṁ sampaśyannevamādiśat ॥ 8.77 ॥

English

Seeing them all seated there, that one of great intellect,
Śāntaśrī, looking upon that lord of the earth, instructed thus:

नेपाली

त्यहाँ बसेका ती सबैलाई देखेर, ती महामति
शान्तश्रीले ती महीपाललाई हेर्दै यस्तो उपदेश दिए:

Purport

The look over the assembly that precedes every teaching in this poem, performed here by a man who was once a king himself.

राजन् सदास्तु वो भद्रं सर्वत्रापि निरन्तरम् ।
किमर्थमिह प्रायासि तन्मेऽग्रे वक्तुंमर्हसि ॥ ८.७८ ॥

rājan sadāstu vo bhadraṁ sarvatrāpi nirantaram ।
kimarthamiha prāyāsi tanme'gre vaktuṁmarhasi ॥ 8.78 ॥

English

King, may it be always well with you, everywhere and without ceasing.
For what purpose have you come here? You may tell me before me.

नेपाली

हे राजन्, तिम्रो सधैँ, सबैतिर निरन्तर भद्र होस्।
किन यहाँ आयौ? त्यो मेरो अगाडि भन्न योग्य छौ।

Purport

He blesses him before asking anything. A teacher who has just watched a kingdom fall apart opens by wishing its king well.

इति शान्तश्रिया प्रोक्ते नृपतिः स कृताञ्जलिः ।
प्रणत्वा तं महाचार्यं पश्यन्नेवं न्यवेदयेत् ॥ ८.७९ ॥

iti śāntaśriyā prokte nṛpatiḥ sa kṛtāñjaliḥ ।
praṇatvā taṁ mahācāryaṁ paśyannevaṁ nyavedayet ॥ 8.79 ॥

English

Thus addressed by Śāntaśrī, that king with folded hands,
bowing to that great teacher and looking at him, made this known:

नेपाली

शान्तश्रीले यसो भनेपछि, ती नृपतिले हात जोडेर,
ती महाचार्यलाई प्रणाम गरी, हेर्दै यसो निवेदन गरे:

Purport

He is about to ask for a rite. He gets something else first.

भो श्रीशास्तर्यदर्थेऽहं भवच्छरणमाव्रजे ।
तदर्थं प्रार्थयाम्यत्र मे समुपादेष्टुमर्हति ॥ ८.८० ॥

bho śrīśāstaryadarthe'haṁ bhavaccharaṇamāvraje ।
tadarthaṁ prārthayāmyatra me samupādeṣṭumarhati ॥ 8.80 ॥

English

Venerable teacher, for the purpose for which I have come to your refuge,
for that I entreat you here; may you instruct me.

नेपाली

हे श्री शास्ता, जुन प्रयोजनले म तपाईंको शरणमा आएको छु,
त्यसका लागि म यहाँ प्रार्थना गर्छु; मलाई उपदेश दिनुहोस्।

Purport

The formal request, made in the standard words of this poem.

यन्मेऽत्र पापतो राज्ये महोत्पातं प्रवर्त्तते ।
तच्छान्तिकरणोपायं समुपादेष्टुमर्हति ॥ ८.८१ ॥

yanme'tra pāpato rājye mahotpātaṁ pravarttate ।
tacchāntikaraṇopāyaṁ samupādeṣṭumarhati ॥ 8.81 ॥

English

Since through my sin great calamity now prevails in my realm,
may you teach me the means of quieting it.

नेपाली

मेरो पापले गर्दा मेरो राज्यमा अहिले महान् उत्पात चलिरहेको छ,
त्यसको शान्ति गर्ने उपाय मलाई बताइदिनुहोस्।

Purport

He names the cause himself, in public, before being told: through my sin. Everything good that follows in the chapter follows from that admission.

इति संप्रार्थिते राज्ञा शान्तश्री मन्त्रवित्सुधीः ।
नृपतिं तं महासत्त्वं समालोक्यैवमादिशत् ॥ ८.८२ ॥

iti saṁprārthite rājñā śāntaśrī mantravitsudhīḥ ।
nṛpatiṁ taṁ mahāsattvaṁ samālokyaivamādiśat ॥ 8.82 ॥

English

Thus entreated by the king, Śāntaśrī, wise and knower of mantras,
looking upon that king, that great being, instructed thus:

नेपाली

राजाले यसरी प्रार्थना गरेपछि, मन्त्रवित् सुधी शान्तश्रीले,
ती नृपति महासत्त्वलाई हेर्दै यस्तो उपदेश दिए:

Purport

He calls the king a great being. Whatever he is about to say, he is not writing the man off.

नृपते पापतोऽत्रैवं महोत्पातं प्रवर्त्तते ।
तत्पापशमनोपायं वक्ष्यामि ते शृणुष्व तत् ॥ ८.८३ ॥

nṛpate pāpato'traivaṁ mahotpātaṁ pravarttate ।
tatpāpaśamanopāyaṁ vakṣyāmi te śṛṇuṣva tat ॥ 8.83 ॥

English

King, great calamity prevails here in this way through sin.
I shall tell you the means of quieting that sin; hear it.

नेपाली

हे राजन्, यहाँ यसरी पापले गर्दा महान् उत्पात चलिरहेको छ।
त्यो पापको शमन गर्ने उपाय म तिमीलाई भन्नेछु; त्यो सुन।

Purport

He agrees with the diagnosis and promises a remedy, and then spends twelve verses explaining the diagnosis first.

यत्त्वमत्र नृपो राजा सर्वधर्मानुपालकः ।
नीतिधर्म्मानुसारेण संपालयसि न प्रजाः ॥ ८.८४ ॥

yattvamatra nṛpo rājā sarvadharmānupālakaḥ ।
nītidharmmānusāreṇa saṁpālayasi na prajāḥ ॥ 8.84 ॥

English

Because you, who are king here, upholder of all Dharma,
do not protect your subjects according to the policy of Dharma;

नेपाली

किनकि तिमी, जो यहाँ राजा, सर्वधर्मको पालक हौ,
नीतिधर्मअनुसार प्रजाको पालन गर्दैनौ;

Purport

Said to his face, in front of the entire court. The teacher does not soften it because the king asked for the truth.

मन्त्रिणोऽपि तथा सर्वे नीतिधर्मपराङ्मुखाः ।
भुक्त्वा कामसुखान्येव प्रचरन्ति यथेच्छया ॥ ८.८५ ॥

mantriṇo'pi tathā sarve nītidharmaparāṅmukhāḥ ।
bhuktvā kāmasukhānyeva pracaranti yathecchayā ॥ 8.85 ॥

English

and the ministers too, all of them turned away from the policy of Dharma,
enjoying only the pleasures of desire, go about as they wish;

नेपाली

र मन्त्रीहरू पनि सबै नीतिधर्मबाट पराङ्मुख भई,
कामसुख मात्र भोग्दै स्वेच्छाले विचरण गर्छन्;

Purport

The ministers are standing there too. The audit is public and works its way down the same order the collapse did.

तथा भृत्या जनाश्चापि पौराश्चापि महाजनाः ।
स्वकुलधर्ममुत्सृज्य प्रचरन्ति यथेच्छया ॥ ८.८६ ॥

tathā bhṛtyā janāścāpi paurāścāpi mahājanāḥ ।
svakuladharmamutsṛjya pracaranti yathecchayā ॥ 8.86 ॥

English

and so too the servants and the people, the citizens and men of substance,
abandoning the Dharma of their families, go about as they wish;

नेपाली

र त्यसरी नै भृत्य र जनहरू, पौर र महाजनहरू,
आफ्नो कुलधर्म त्यागेर स्वेच्छाले विचरण गर्छन्;

Purport

Everyone in the crowd is named. Nobody hears this as being about somebody else.

एवं सर्वेऽपि लोकाश्च दशाकुशलचारिणः ।
सद्धर्माणि प्रतिक्षिप्य प्रचरन्ति प्रमादतः ॥ ८.८७ ॥

evaṁ sarve'pi lokāśca daśākuśalacāriṇaḥ ।
saddharmāṇi pratikṣipya pracaranti pramādataḥ ॥ 8.87 ॥

English

thus all the people, walking in the ten unwholesome ways,
cast aside the true Dharmas and go about in heedlessness.

नेपाली

यसरी सबै मानिसहरू दश अकुशलमा चल्दै,
सद्धर्मलाई त्यागेर प्रमादपूर्वक विचरण गर्छन्।

Purport

The last word is the sharp one. Not malice but heedlessness, which is what the chapter has been describing since verse 18.

तदैतत्पापवैपाक्यं भोक्तव्यमेव हि भवे ।
येनैव यत्कृतं कर्म्म भोक्तव्यं तेन तत्फलम् ॥ ८.८८ ॥

tadaitatpāpavaipākyaṁ bhoktavyameva hi bhave ।
yenaiva yatkṛtaṁ karmma bhoktavyaṁ tena tatphalam ॥ 8.88 ॥

English

So this ripening of sin must indeed be eaten in this very life;
for whoever has done a deed must eat its fruit.

नेपाली

त्यसैले यो पापको विपाक यसै जन्ममा भोग्नैपर्छ;
किनकि जसले जे कर्म गर्‍यो, त्यसैले त्यसको फल भोग्नुपर्छ।

Purport

The principle stated in its plainest form. The teacher does not offer to lift the consequence, only to stop it continuing.

एवं मत्वा नृपः स्वामी स्वयं नीत्या विचारयन् ।
बोधयित्वा प्रयत्नेन लोकान् संपालयत्सदा ॥ ८.८९ ॥

evaṁ matvā nṛpaḥ svāmī svayaṁ nītyā vicārayan ।
bodhayitvā prayatnena lokān saṁpālayatsadā ॥ 8.89 ॥

English

Knowing this, the king, the lord, considering it himself by sound policy,
should awaken the people with diligence and protect them always.

नेपाली

यो जानेर राजा, स्वामीले, स्वयं नीतिले विचार गरी,
यत्नपूर्वक जनतालाई प्रबोधित गरी सधैँ पालन गर्नुपर्छ।

Purport

Considering it himself. The fault was delegating the realm to ministers in verse 20, and the remedy is to stop doing that.

यद्यत्र नृपतिः सम्यग्विचार्य प्रमादतः ।
स्वयं कामसुखान्येव भुक्त्वा चरेद्यथेच्छया ॥ ८.९० ॥

yadyatra nṛpatiḥ samyagvicārya pramādataḥ ।
svayaṁ kāmasukhānyeva bhuktvā caredyathecchayā ॥ 8.90 ॥

English

If here the king does not rightly consider, out of heedlessness,
and himself enjoying only the pleasures of desire goes about as he wishes,

नेपाली

यदि यहाँ राजाले प्रमादले राम्ररी विचार गर्दैन,
र आफैँ कामसुख मात्र भोग्दै स्वेच्छाले विचरण गर्छ भने,

Purport

He restates the chain of cause the king worked out for himself in verses 56 to 59, which confirms that the king's own diagnosis was right.

तथा सर्वेऽपि लोकाश्च नृपचर्यानुचारिणः ।
भुक्त्वा कामसुखान्येव प्रचरेयुर्यथेच्छया ॥ ८.९१ ॥

tathā sarve'pi lokāśca nṛpacaryānucāriṇaḥ ।
bhuktvā kāmasukhānyeva pracareyuryathecchayā ॥ 8.91 ॥

English

then all the people too, following the conduct of the king,
enjoying only the pleasures of desire, will go about as they wish.

नेपाली

त्यसो भए सबै मानिसहरू पनि राजाको आचरणको अनुसरण गर्दै,
कामसुख मात्र भोग्दै स्वेच्छाले विचरण गर्नेछन्।

Purport

Following the conduct of the king. This is the mechanism the chapter has been demonstrating for seventy verses.

तदा तत्र महोत्पातं प्रवर्तेत पापतो ध्रुवम् ।
प्रवर्त्तिते महोत्पाते लोकाः स्युः पापदुःखिताः ॥ ८.९२ ॥

tadā tatra mahotpātaṁ pravarteta pāpato dhruvam ।
pravarttite mahotpāte lokāḥ syuḥ pāpaduḥkhitāḥ ॥ 8.92 ॥

English

Then great calamity will surely prevail there through sin,
and when great calamity prevails the people will be wretched with sin.

नेपाली

त्यसपछि त्यहाँ पापले गर्दा निश्चय नै महान् उत्पात चल्नेछ,
र महान् उत्पात चलेपछि मानिसहरू पापले दुःखी हुनेछन्।

Purport

Sin produces calamity, and calamity produces more sin. The loop is closed, and it is why the king could not think of a remedy.

तत्र तान्नृपतिः पश्यन्नुपेक्ष्य निर्दयश्चरत् ।
लोकसंरक्षणे अशक्तः स सर्वपापभाग्भवेत् ॥ ८.९३ ॥

tatra tānnṛpatiḥ paśyannupekṣya nirdayaścarat ।
lokasaṁrakṣaṇe aśaktaḥ sa sarvapāpabhāgbhavet ॥ 8.93 ॥

English

And if the king, seeing them, looks away and lives without pity,
being unable to protect the people, he becomes the sharer of all that sin.

नेपाली

र यदि राजाले तिनीहरूलाई देखेर उपेक्षा गरी निर्दयतापूर्वक बस्छ,
जनताको रक्षा गर्न असमर्थ भई, ऊ सबै पापको भागी हुन्छ।

Purport

Unable rather than unwilling. A king who has let things go this far cannot fix them by wishing, which is exactly why this one has come up the hill.

सर्वाण्यपि हि पापानि सर्वलोकैः कृतान्यपि ।
पतित्वा नृपतेरग्रे प्रदद्युस्तत्फलानि हि ॥ ८.९४ ॥

sarvāṇyapi hi pāpāni sarvalokaiḥ kṛtānyapi ।
patitvā nṛpateragre pradadyustatphalāni hi ॥ 8.94 ॥

English

For all the sins, even those committed by all the people,
fall before the king and give him their fruits.

नेपाली

किनकि सबै पाप, सबै मानिसले गरेका भए पनि,
राजाको अगाडि खसेर उसैलाई आफ्नो फल दिन्छन्।

Purport

The doctrine at its starkest, and the image is physical: the sins of a whole population falling in a heap in front of one man.

इति सत्यं समाख्यातं सर्वैरपि मुनीश्वरैः ।
नत्वा राजा स्वयं नीत्या विचारयन् समाचरेत् ॥ ८.९५ ॥

iti satyaṁ samākhyātaṁ sarvairapi munīśvaraiḥ ।
natvā rājā svayaṁ nītyā vicārayan samācaret ॥ 8.95 ॥

English

So the truth has been declared by all the Lords of Sages.
Therefore let the king himself consider by sound policy and act.

नेपाली

यसरी सबै मुनीश्वरहरूद्वारा सत्य घोषित छ।
त्यसैले राजाले स्वयं नीतिले विचार गरी आचरण गरोस्।

Purport

The diagnosis ends where it began, with the king's own attention. No rite has been prescribed yet.

इति तेन समादिष्टं शान्तश्रिया सुमन्त्रिणा ।
श्रुत्वा स नृपतिर्भीत्या संतापतापिताशयः ॥ ८.९६ ॥

iti tena samādiṣṭaṁ śāntaśriyā sumantriṇā ।
śrutvā sa nṛpatirbhītyā saṁtāpatāpitāśayaḥ ॥ 8.96 ॥

English

Hearing this taught by that Śāntaśrī, wise in counsel,
that king was afraid, his heart scorched with remorse,

नेपाली

सुमन्त्री शान्तश्रीले यसरी भनेको सुनेर,
ती नृपति भयभीत भई, सन्तापले तापित आशयका भई,

Purport

He is frightened and ashamed, and the poem uses a word for burning. He has just been told in public that he is responsible for a plague.

शान्तश्रियं तमाचार्यं समीक्ष्य शरणं गतः ।
नत्वा पादाम्बुजे भूयः प्रार्थयदेवमादरात् ॥ ८.९७ ॥

śāntaśriyaṁ tamācāryaṁ samīkṣya śaraṇaṁ gataḥ ।
natvā pādāmbuje bhūyaḥ prārthayadevamādarāt ॥ 8.97 ॥

English

and looking upon that teacher Śāntaśrī, went to him for refuge,
and bowing again at his lotus feet, made this request with reverence:

नेपाली

र ती आचार्य शान्तश्रीलाई हेर्दै शरणमा गए,
र चरणकमलमा पुनः प्रणाम गरी आदरपूर्वक यस्तो प्रार्थना गरे:

Purport

His response to being blamed is to bow a second time. Nothing in the chapter is more to his credit than this verse.

शास्तः सदा चरिष्यामि भवदाज्ञां शिरसावहन् ।
तन्मे यदुचितं धर्म्म तत्समादेष्टुमर्हति ॥ ८.९८ ॥

śāstaḥ sadā cariṣyāmi bhavadājñāṁ śirasāvahan ।
tanme yaducitaṁ dharmma tatsamādeṣṭumarhati ॥ 8.98 ॥

English

Teacher, I shall always act, bearing your command upon my head.
May you teach me what Dharma is fitting for me.

नेपाली

हे शास्ता, तपाईंको आज्ञा शिरमा राखेर म सधैँ आचरण गर्नेछु।
मेरा लागि जुन धर्म उचित छ, त्यो बताइदिनुहोस्।

Purport

He asks what is fitting for him, a king, rather than asking to be released from being one. That is the difference between this chapter and the last.

इति संप्रार्थितं राज्ञा श्रुत्वाचार्यः स सन्मतिः ।
नृपतिं तं महासत्त्वं सम्पश्यन्नेवमादिशत् ॥ ८.९९ ॥

iti saṁprārthitaṁ rājñā śrutvācāryaḥ sa sanmatiḥ ।
nṛpatiṁ taṁ mahāsattvaṁ sampaśyannevamādiśat ॥ 8.99 ॥

English

Thus entreated by the king, that right-minded teacher, hearing him,
looking upon that king, that great being, instructed thus:

नेपाली

राजाले यसरी प्रार्थना गरेपछि, ती सन्मति आचार्यले त्यो सुनेर,
ती नृपति महासत्त्वलाई हेर्दै यस्तो उपदेश दिए:

Purport

The rite he came for begins here, thirty verses after he asked for it.

राजञ्छृणु समाधाय वक्ष्यामि शुभकारणम् ।
यद्यस्ति ते कृपा लोके तत्कुरु यन्मयोदितम् ॥ ८.१०० ॥

rājañchṛṇu samādhāya vakṣyāmi śubhakāraṇam ।
yadyasti te kṛpā loke tatkuru yanmayoditam ॥ 8.100 ॥

English

King, listen with a settled mind; I shall tell you the cause of good.
If you have pity for the world, then do what I say.

नेपाली

हे राजन्, समाहित चित्तले सुन; म तिमीलाई शुभको कारण भन्नेछु।
यदि तिमीमा जगत्प्रति कृपा छ भने, मैले भनेको गर।

Purport

The condition attached is pity for the world, not devotion or belief. Everything prescribed from here depends on the king actually caring.

तद्यथैतेषु तीर्थेषु स्नात्वा नित्यं यथाविधि ।
शुचिशीलसमाचारः समाहितः त्रिमण्डलः ॥ ८.१०१ ॥

tadyathaiteṣu tīrtheṣu snātvā nityaṁ yathāvidhi ।
śuciśīlasamācāraḥ samāhitaḥ trimaṇḍalaḥ ॥ 8.101 ॥

English

Thus: bathing at these fords daily, according to the rule,
pure in conduct and behaviour, with settled mind and the three spheres purified,

नेपाली

यसरी: यी तीर्थमा नित्य विधिअनुसार स्नान गरी,
शुचि शील र आचरणयुक्त, समाहित र शुद्ध त्रिमण्डल भई,

Purport

The fords of chapter five. The remedy begins with washing, which is where chapter one said the vow begins too.

सम्बोधिप्रणिधानेन सर्वसत्त्वहितार्थभृत् ।
त्रिरत्नभजनं कृत्वा चरस्व पोषधं व्रतम् ॥ ८.१०२ ॥

sambodhipraṇidhānena sarvasattvahitārthabhṛt ।
triratnabhajanaṁ kṛtvā carasva poṣadhaṁ vratam ॥ 8.102 ॥

English

with the aspiration to awakening, bearing the welfare of all beings,
worship the Three Jewels and keep the fasting vow.

नेपाली

संबोधिको प्रणिधानले, सबै प्राणीको हित धारण गरी,
त्रिरत्नको भजन गर र उपोषध व्रत आचरण गर।

Purport

The upoṣadha fast, the first practical step of the bodhisattva vow since chapter one.

तत इमं जगन्नाथं धर्मधातुं जिनालयम् ।
यथाविधि समाराध्य संभजस्व सदादरात् ॥ ८.१०३ ॥

tata imaṁ jagannāthaṁ dharmadhātuṁ jinālayam ।
yathāvidhi samārādhya saṁbhajasva sadādarāt ॥ 8.103 ॥

English

Then, propitiating this Dharmadhātu, the abode of the Jina, lord of the world,
according to the rule, worship him always with reverence.

नेपाली

त्यसपछि यो जगन्नाथ धर्मधातु जिनालयको
विधिअनुसार आराधना गरी सधैँ आदरपूर्वक भजन गर।

Purport

The great stupa first among the shrines, as it always is.

तथा सर्वा इमाः पञ्च देवताश्च यथाविधि ।
समाराध्य समभ्यर्च्य संभजस्व सदादरात् ॥ ८.१०४ ॥

tathā sarvā imāḥ pañca devatāśca yathāvidhi ।
samārādhya samabhyarcya saṁbhajasva sadādarāt ॥ 8.104 ॥

English

So too, propitiating and worshipping all these five deities
according to the rule, worship them always with reverence.

नेपाली

त्यसरी नै यी सबै पाँच देवताको विधिअनुसार
आराधना र पूजा गरी सधैँ आदरपूर्वक भजन गर।

Purport

The five puras. This is the first time in the poem that they are prescribed as a remedy rather than merely described.

इमं मञ्जुश्रियं चापि चैत्यमाराध्य सर्वदा ।
यथाविधि समभ्यर्च्य संभजस्व महोत्सवैः ॥ ८.१०५ ॥

imaṁ mañjuśriyaṁ cāpi caityamārādhya sarvadā ।
yathāvidhi samabhyarcya saṁbhajasva mahotsavaiḥ ॥ 8.105 ॥

English

And propitiating this caitya of Mañjuśrī always,
worship it according to the rule with great festivals.

नेपाली

र यो मञ्जुश्रीको चैत्यको सधैँ आराधना गरी,
विधिअनुसार महोत्सवका साथ भजन गर।

Purport

The stupa holding Mañjudeva's ashes, built in chapter seven.

तथाष्टौ वीतरागांश्च समाराध्य यथाविधि ।
समभ्यर्च्य महोत्साहैः संभजस्व सदादरात् ॥ ८.१०६ ॥

tathāṣṭau vītarāgāṁśca samārādhya yathāvidhi ।
samabhyarcya mahotsāhaiḥ saṁbhajasva sadādarāt ॥ 8.106 ॥

English

So too, propitiating the eight Vītarāgas according to the rule,
worship them with great enthusiasm and reverence always.

नेपाली

त्यसरी नै आठ वीतरागको विधिअनुसार आराधना गरी,
महोत्साह र आदरपूर्वक सधैँ भजन गर।

Purport

The eight self-arisen lights around the rim, from chapter four.

तथा माहेश्वरीं देवीं खगाननां समादरात् ।
समाराध्य समभ्यर्च्य संभजस्व यथाविधिम् ॥ ८.१०७ ॥

tathā māheśvarīṁ devīṁ khagānanāṁ samādarāt ।
samārādhya samabhyarcya saṁbhajasva yathāvidhim ॥ 8.107 ॥

English

So too propitiate and worship the great goddess Khagānanā with reverence,
and honour her according to the rule.

नेपाली

त्यसरी नै माहेश्वरी देवी खगाननाको आदरपूर्वक आराधना र
पूजा गरी विधिअनुसार भजन गर।

Purport

Guhyeśvarī last. The circuit is the same one the king in chapter four made and the same one Pracaṇḍadeva made in chapter seven.

एते सर्वेऽपि देवा हि सर्वलोकाधिपेश्वराः ।
सर्वसत्त्वहितार्थेन प्रादुर्भूताः स्वयं खलु ॥ ८.१०८ ॥

ete sarve'pi devā hi sarvalokādhipeśvarāḥ ।
sarvasattvahitārthena prādurbhūtāḥ svayaṁ khalu ॥ 8.108 ॥

English

For all these deities are lords and masters of all the worlds,
and have appeared of themselves for the welfare of all beings.

नेपाली

किनकि यी सबै देवता सर्वलोकाधिपेश्वर हुन्,
र सबै प्राणीको हितका लागि स्वयं प्रकट भएका हुन्।

Purport

Of themselves. The word is svayam, the same one in Swayambhu, and it is the poem's constant claim about everything holy in this valley.

तदत्रैतेषु देवेषु सर्वेषु श्रद्धया सदा ।
विधिना भजनं कृत्वा संचरस्व जगद्धिते ॥ ८.१०९ ॥

tadatraiteṣu deveṣu sarveṣu śraddhayā sadā ।
vidhinā bhajanaṁ kṛtvā saṁcarasva jagaddhite ॥ 8.109 ॥

English

So here, worshipping all these deities always with faith
according to the rule, move for the welfare of the world.

नेपाली

त्यसैले यहाँ यी सबै देवताको सधैँ श्रद्धापूर्वक
विधिअनुसार भजन गरी जगत्को हितमा लाग।

Purport

The first half of the remedy is complete. The second half is the part only a king can do.

लोकांश्चापि तथा सर्वान् बोधयित्वा प्रयत्नतः ।
सर्वेष्वेतेषु तीर्थेषु स्नानदानादिकं सदा ॥ ८.११० ॥

lokāṁścāpi tathā sarvān bodhayitvā prayatnataḥ ।
sarveṣveteṣu tīrtheṣu snānadānādikaṁ sadā ॥ 8.110 ॥

English

And awakening all the people too with diligence,
at all these fords always

नेपाली

र सबै मानिसलाई पनि यत्नपूर्वक प्रबोधित गरी,
यी सबै तीर्थमा सधैँ

Purport

He is not told to save himself. He is told to get everybody else doing it, which is what a king is for in this poem.

कारयित्वा महत्पुण्यं जगद्भद्रसुखार्थदम् ।
संबुद्धगुणसत्सौख्यं चारय पोषधं व्रतम् ॥ ८.१११ ॥

kārayitvā mahatpuṇyaṁ jagadbhadrasukhārthadam ।
saṁbuddhaguṇasatsaukhyaṁ cāraya poṣadhaṁ vratam ॥ 8.111 ॥

English

have bathing, giving and the rest performed, which is great merit,
giving the world good and happiness; and set them to keep the fasting vow,

नेपाली

स्नान, दान आदि गराऊ, जुन महान् पुण्य हो,
जगत्लाई भद्र र सुख दिने; र उपोषध व्रत पालन गराऊ,

Purport

Have it performed, in the causative. The king's job is to make the rites happen at scale, which is administration rather than piety.

एतेषां च त्रिरत्नादिदेवानां भजनं सदा ।
कारयित्वा महोत्साहैर्बोधिमार्गे प्रचारय ॥ ८.११२ ॥

eteṣāṁ ca triratnādidevānāṁ bhajanaṁ sadā ।
kārayitvā mahotsāhairbodhimārge pracāraya ॥ 8.112 ॥

English

and having the worship of these Three Jewels and the deities performed always
with great enthusiasm, set them walking on the path to awakening.

नेपाली

र यी त्रिरत्न र देवताको भजन सधैँ महोत्साहका साथ
गराएर तिनीहरूलाई बोधिमार्गमा हिँडाऊ।

Purport

The same instruction given to Aśoka in chapter one and to Dharmākara in chapter four: set them walking.

तदैतत्पुण्यभावेन सर्वत्रापि चरच्छुभम् ।
तदा सर्वमहोत्पातं सर्वत्र विलयं व्रजेत् ॥ ८.११३ ॥

tadaitatpuṇyabhāvena sarvatrāpi caracchubham ।
tadā sarvamahotpātaṁ sarvatra vilayaṁ vrajet ॥ 8.113 ॥

English

Then by the power of that merit good will prevail everywhere,
and then all the great calamity will everywhere dissolve away.

नेपाली

त्यसपछि त्यो पुण्यको प्रभावले सबैतिर शुभ चल्नेछ,
र त्यसपछि सबै महान् उत्पात सबैतिर विलीन हुनेछ।

Purport

The mechanism runs backwards. Conduct caused the calamity and conduct will end it, with the gods following rather than leading.

तदा ब्रह्मामरेन्द्राद्याः सर्वे लोकाधिपा अपि ।
सुदृशात्र समालोक्य पालयेयुः सदा मुदा ॥ ८.११४ ॥

tadā brahmāmarendrādyāḥ sarve lokādhipā api ।
sudṛśātra samālokya pālayeyuḥ sadā mudā ॥ 8.114 ॥

English

Then Brahmā, Indra and the rest, and all the guardians of the worlds,
looking here with a kindly eye, will protect it always in joy.

नेपाली

त्यसपछि ब्रह्मा, इन्द्र आदि र सबै लोकाधिपहरूले,
यहाँ कृपादृष्टिले हेर्दै सधैँ हर्षपूर्वक रक्षा गर्नेछन्।

Purport

The gaze that was withdrawn at verse 34 returns. The poem is precise that it returns because of what the people do, not the other way round.

तदा संपालितेऽस्मिन् तैः सर्वैर्लोकाधिपैः पुनः ।
सुभिक्षं श्रीशुभोत्साहं प्रवर्त्तयेद्धि सर्वदा ॥ ८.११५ ॥

tadā saṁpālite'smin taiḥ sarvairlokādhipaiḥ punaḥ ।
subhikṣaṁ śrīśubhotsāhaṁ pravarttayeddhi sarvadā ॥ 8.115 ॥

English

Then, when it is protected by all those guardians of the worlds again,
abundance of food, glory and good cheer will prevail always.

नेपाली

त्यसपछि ती सबै लोकाधिपहरूद्वारा पुनः पालित भएपछि,
सुभिक्ष, श्री र शुभोत्साह सधैँ चल्नेछ।

Purport

The three promises of verse 4, restored in the same words.

तदा सर्वेऽपि लोकाश्च नीरोगाः श्रीगुणाश्रयाः ।
विरम्य पापमार्गेभ्यः संचरेरन् सदा शुभे ॥ ८.११६ ॥

tadā sarve'pi lokāśca nīrogāḥ śrīguṇāśrayāḥ ।
viramya pāpamārgebhyaḥ saṁcareran sadā śubhe ॥ 8.116 ॥

English

Then all the people too, free of disease, vessels of glory and virtue,
turning back from the paths of sin, will move always in what is good.

नेपाली

त्यसपछि सबै मानिस पनि निरोगी, श्री र गुणका आश्रय भई,
पापमार्गबाट फर्केर सधैँ शुभमा प्रवृत्त हुनेछन्।

Purport

Turning back. The word allows for people having gone wrong and coming back, which is the whole hope of the chapter.

एवं धृत्वा सदा राजन्महापुण्य प्रभावतः ।
अन्ते बोधिं समासाद्य संबुद्धपदमाप्नुयाः ॥ ८.११७ ॥

evaṁ dhṛtvā sadā rājanmahāpuṇya prabhāvataḥ ।
ante bodhiṁ samāsādya saṁbuddhapadamāpnuyāḥ ॥ 8.117 ॥

English

Holding to this always, O king, by the power of that great merit,
you shall at last attain awakening and reach the state of a Perfect Buddha.

नेपाली

हे राजन्, यो सधैँ धारण गरेर, त्यो महान् पुण्यको प्रभावले,
तिमी अन्त्यमा बोधि प्राप्त गरी सम्बुद्धपद पाउनेछौ।

Purport

The same destination the poem offers everyone, offered here to a king who will not leave his throne.

एवं महत्तरं पुण्यं त्रिरत्नभजनाद्भवम् ।
विज्ञायादौ त्रिरत्नानां भजस्व श्रद्धया स्मरन् ॥ ८.११८ ॥

evaṁ mahattaraṁ puṇyaṁ triratnabhajanādbhavam ।
vijñāyādau triratnānāṁ bhajasva śraddhayā smaran ॥ 8.118 ॥

English

Knowing that the merit born of worshipping the Three Jewels is exceedingly great,
worship the Three Jewels first of all, remembering them with faith.

नेपाली

त्रिरत्नको भजनबाट उत्पन्न पुण्य अत्यन्त महान् छ भनी जानेर,
सबैभन्दा पहिले श्रद्धापूर्वक स्मरण गर्दै त्रिरत्नको भजन गर।

Purport

The instruction is repeated in compressed form over the next eight verses, which is how this poem confirms something important.

ततः सर्वेषु तीर्थेषु स्नात्वा शुद्धेन्द्रियाशयः ।
त्रिरत्नं शरणं गत्वा भजस्व पोषधं व्रतम् ॥ ८.११९ ॥

tataḥ sarveṣu tīrtheṣu snātvā śuddhendriyāśayaḥ ।
triratnaṁ śaraṇaṁ gatvā bhajasva poṣadhaṁ vratam ॥ 8.119 ॥

English

Then, bathing at all the fords, pure in faculties and intention,
taking refuge in the Three Jewels, keep the fasting vow.

नेपाली

त्यसपछि सबै तीर्थमा स्नान गरी, शुद्ध इन्द्रिय र आशययुक्त भई,
त्रिरत्नको शरणमा गई उपोषध व्रत पालन गर।

Purport

Bathe, take refuge, keep the fast. Three things, in that order, as in every chapter.

ततः सर्वानिमान् देवान् धर्म्मधातुमुखान् सदा ।
यथाविधि समाराध्य संभजस्व समर्चयन् ॥ ८.१२० ॥

tataḥ sarvānimān devān dharmmadhātumukhān sadā ।
yathāvidhi samārādhya saṁbhajasva samarcayan ॥ 8.120 ॥

English

Then, propitiating all these deities, the Dharmadhātu foremost,
according to the rule, worship and honour them always.

नेपाली

त्यसपछि धर्मधातु आदि यी सबै देवताको विधिअनुसार
आराधना गरी सधैँ पूजा र भजन गर।

Purport

The Dharmadhātu named first among the deities, which settles the order of precedence on the hill.

लोकानपि तथा सर्वान् बोधयित्वा प्रयत्नतः ।
सर्वेष्वेतेषु तीर्थेषु स्नापयित्वा यथाविधिम् ॥ ८.१२१ ॥

lokānapi tathā sarvān bodhayitvā prayatnataḥ ।
sarveṣveteṣu tīrtheṣu snāpayitvā yathāvidhim ॥ 8.121 ॥

English

And awakening all the people too with diligence,
having them bathe at all these fords according to the rule,

नेपाली

र सबै मानिसलाई पनि यत्नपूर्वक प्रबोधित गरी,
यी सबै तीर्थमा विधिअनुसार स्नान गराएर,

Purport

The causative again. The king's own practice is only half of what is asked.

त्रिरत्नशरणे स्थाप्य संबोधिज्ञानसाधनम् ।
भद्रश्रीसद्गुणाधारं चारय पोषधं व्रतम् ॥ ८.१२२ ॥

triratnaśaraṇe sthāpya saṁbodhijñānasādhanam ।
bhadraśrīsadguṇādhāraṁ cāraya poṣadhaṁ vratam ॥ 8.122 ॥

English

establishing them in refuge in the Three Jewels, set them to keep the fasting vow,
which is the means to the knowledge of awakening and the ground of glory and virtue.

नेपाली

त्रिरत्नको शरणमा स्थापित गरी, उपोषध व्रत पालन गराऊ,
जुन संबोधिज्ञानको साधन र भद्रश्री तथा सद्गुणको आधार हो।

Purport

A public fast, kept by a whole population, as a response to famine and plague. That is what the king will actually organise.

एतेषामपि देवानां कारयित्वा सदार्चनम् ।
बोधिमार्गे प्रतिष्ठाप्य चारय पालयञ्छुभे ॥ ८.१२३ ॥

eteṣāmapi devānāṁ kārayitvā sadārcanam ।
bodhimārge pratiṣṭhāpya cāraya pālayañchubhe ॥ 8.123 ॥

English

And having the worship of these deities performed always,
establish them on the path to awakening and set them walking in what is good, protecting them.

नेपाली

र यी देवताको सधैँ अर्चना गराएर,
बोधिमार्गमा प्रतिष्ठित गरी, रक्षा गर्दै शुभमा हिँडाऊ।

Purport

Protecting them is the last word, and it is the thing he stopped doing in verse 20.

एवं कृत्वा महत्पुण्यं प्राप्य श्रीसद्गुणाश्रयः ।
बोधिसत्त्वो महासत्त्वो महाभिज्ञो भवेद्ध्रुवम् ॥ ८.१२४ ॥

evaṁ kṛtvā mahatpuṇyaṁ prāpya śrīsadguṇāśrayaḥ ।
bodhisattvo mahāsattvo mahābhijño bhaveddhruvam ॥ 8.124 ॥

English

Doing this and gaining great merit, a vessel of glory and virtue,
you shall surely become a Bodhisattva, a great being of great knowledge.

नेपाली

यसो गरी महान् पुण्य प्राप्त गरेर, श्री र सद्गुणका आश्रय भई,
तिमी निश्चय नै महाज्ञानी बोधिसत्त्व महासत्त्व हुनेछौ।

Purport

He is promised what everyone else in this poem is promised, on the same terms.

ततः संबोधिसंभारं पूरयित्वा यथाक्रमम् ।
अर्हन् बोधिं समासाद्य संबुद्धपदमाप्नुयाः ॥ ८.१२५ ॥

tataḥ saṁbodhisaṁbhāraṁ pūrayitvā yathākramam ।
arhan bodhiṁ samāsādya saṁbuddhapadamāpnuyāḥ ॥ 8.125 ॥

English

Then, fulfilling the accumulations for awakening in due order,
as an Arhat, attaining awakening, you shall reach the state of a Perfect Buddha.

नेपाली

त्यसपछि क्रमैसँग संबोधिसम्भार पूरा गरी,
अर्हत भई, बोधि प्राप्त गरेर तिमी सम्बुद्धपद पाउनेछौ।

Purport

The teaching ends. What the king does with it is the second half of the chapter.

इति शान्तश्रिया शास्त्रा समादिष्टं निशम्य सः ।
नृपस्तथेति विज्ञप्य कर्तुमेवं समैच्छत ॥ ८.१२६ ॥

iti śāntaśriyā śāstrā samādiṣṭaṁ niśamya saḥ ।
nṛpastatheti vijñapya kartumevaṁ samaicchata ॥ 8.126 ॥

English

Hearing this taught by the teacher Śāntaśrī,
the king, saying so be it, wished to do accordingly.

नेपाली

शास्ता शान्तश्रीले यसरी दिनुभएको उपदेश सुनेर,
ती नृपले 'त्यस्तै होस्' भनी त्यसै गर्न चाहे।

Purport

He accepts without bargaining. He had promised in verse 71 to hold to whatever he was told.

ततः स नृपतिः सर्वान्मन्त्रिणस्सचिवाञ्जनान् ।
पौरान्महाजनाश्चापि समामन्त्र्यैवमादिशत् ॥ ८.१२७ ॥

tataḥ sa nṛpatiḥ sarvānmantriṇassacivāñjanān ।
paurānmahājanāścāpi samāmantryaivamādiśat ॥ 8.127 ॥

English

Then that king summoned all his ministers, counsellors and people,
and the citizens and men of substance, and instructed them thus:

नेपाली

त्यसपछि ती नृपतिले सबै मन्त्री, सचिव र जनहरू,
र पौर तथा महाजनहरूलाई बोलाएर यस्तो उपदेश दिए:

Purport

He calls the same assembly he called in verse 69, this time with an answer.

भो मन्त्रिणो जनाः सर्वेऽमात्याः पौरा महाजनाः ।
आचार्येण यथादिष्टं तथा चरितुमर्हथ ॥ ८.१२८ ॥

bho mantriṇo janāḥ sarve'mātyāḥ paurā mahājanāḥ ।
ācāryeṇa yathādiṣṭaṁ tathā caritumarhatha ॥ 8.128 ॥

English

Good ministers, people, counsellors, citizens and men of substance,
you should act as the teacher has taught.

नेपाली

हे मन्त्रीहरू, जनहरू, अमात्य, पौर र महाजनहरू,
आचार्यले जसरी उपदेश दिनुभयो, त्यसरी नै आचरण गर।

Purport

He passes on the instruction without adding to it and without softening the part that blamed them.

अहमपि तथा धृत्वा सर्वदा भद्रकारणम् ।
त्रिरत्नशरणं कृत्वा व्रतं चरितुमुत्सहे ॥ ८.१२९ ॥

ahamapi tathā dhṛtvā sarvadā bhadrakāraṇam ।
triratnaśaraṇaṁ kṛtvā vrataṁ caritumutsahe ॥ 8.129 ॥

English

I too, holding to it likewise, doing always what brings good,
taking refuge in the Three Jewels, long to practise the vow.

नेपाली

म पनि त्यसरी नै धारण गरी, सधैँ भद्रको कारण गर्दै,
त्रिरत्नको शरणमा गई व्रत आचरण गर्न उत्सुक छु।

Purport

He puts himself first among those who will do it, which is the correction of everything that went wrong from verse 17 onward.

इत्यादिष्टं नरेन्द्रेण श्रुत्वा ते मन्त्रिणो जनाः ।
पौरा महाजनाः सर्वे तथेति प्रतिशुश्रुवुः ॥ ८.१३० ॥

ityādiṣṭaṁ narendreṇa śrutvā te mantriṇo janāḥ ।
paurā mahājanāḥ sarve tatheti pratiśuśruvuḥ ॥ 8.130 ॥

English

Hearing this instruction of the king, those ministers and people,
the citizens and men of substance, all assented, saying so be it.

नेपाली

राजाको यो उपदेश सुनेर, ती मन्त्री र जनहरू,
पौर र महाजनहरू सबैले 'त्यस्तै होस्' भनी स्वीकार गरे।

Purport

The whole city agrees, and the next eight verses show them doing it.

ततः स नृपतिः सर्वेः सपुरोहितमन्त्रिभिः ।
अमात्यैःसचिवैः पौरैर्महाजनैः समन्वितः ॥ ८.१३१ ॥

tataḥ sa nṛpatiḥ sarveḥ sapurohitamantribhiḥ ।
amātyaiḥsacivaiḥ paurairmahājanaiḥ samanvitaḥ ॥ 8.131 ॥

English

Then that king, together with all his chaplains and ministers,
his counsellors, officials, citizens and men of substance,

नेपाली

त्यसपछि ती नृपति सबै पुरोहित र मन्त्रीहरू,
अमात्य, सचिव, पौर र महाजनहरूसहित,

Purport

The list is the same one that walked up the hill, which is the poem's way of showing that everyone who heard is now acting.

सर्वेष्वेतेषु तीर्थेषु स्नात्वा यथाविधि क्रमात् ।
शुद्धशीलः समाधाय प्राचरत्पोषधं व्रतम् ॥ ८.१३२ ॥

sarveṣveteṣu tīrtheṣu snātvā yathāvidhi kramāt ।
śuddhaśīlaḥ samādhāya prācaratpoṣadhaṁ vratam ॥ 8.132 ॥

English

bathing at all these fords in due order according to the rule,
pure in conduct and with settled mind, kept the fasting vow.

नेपाली

यी सबै तीर्थमा क्रमैसँग विधिअनुसार स्नान गरी,
शुद्ध शीलयुक्त भई समाहित चित्तले उपोषध व्रत पालन गरे।

Purport

A king and his whole court bathing at eighteen river confluences in order. The poem means it literally.

ततस्ते विमलात्मानस् त्रिरत्नशरणं गताः ।
धर्मधातुं समाराध्य समभ्यर्च्याभजन्मुदा ॥ ८.१३३ ॥

tataste vimalātmānas triratnaśaraṇaṁ gatāḥ ।
dharmadhātuṁ samārādhya samabhyarcyābhajanmudā ॥ 8.133 ॥

English

Then, stainless in self, taking refuge in the Three Jewels,
they propitiated the Dharmadhātu, worshipped it and honoured it in joy.

नेपाली

त्यसपछि निर्मल आत्मा भई, त्रिरत्नको शरणमा गई,
धर्मधातुको आराधना गरी, पूजा गरी हर्षपूर्वक भजन गरे।

Purport

The great stupa first, as prescribed.

तथा वायुपुरे वायुदेवतां च यथाविधि ।
अग्निपुरेऽग्निदेवं च नागपुरे फणेश्वरान् ॥ ८.१३४ ॥

tathā vāyupure vāyudevatāṁ ca yathāvidhi ।
agnipure'gnidevaṁ ca nāgapure phaṇeśvarān ॥ 8.134 ॥

English

So too the wind deity in Vāyupura according to the rule,
and the fire deity in Agnipura, and the lords of serpents in Nāgapura,

नेपाली

त्यसरी नै वायुपुरमा वायुदेवताको विधिअनुसार,
र अग्निपुरमा अग्निदेवता, र नागपुरमा फणीश्वरहरू,

Purport

The five shrines named one by one and visited in order. This verse and the next are the earliest description in the poem of the circuit a pilgrim actually walks on the Swayambhu platform.

वसुपुरे वसुन्धारां सद्धर्म्मश्रीगुणप्रदाम् ।
शान्तिपुरे महेशानं सम्बरं सगणं क्रमात् ॥ ८.१३५ ॥

vasupure vasundhārāṁ saddharmmaśrīguṇapradām ।
śāntipure maheśānaṁ sambaraṁ sagaṇaṁ kramāt ॥ 8.135 ॥

English

Vasundharā in Vasupura, giver of the glory and virtue of the true Dharma,
and in Śāntipura the great lord Saṁvara with his host, in order,

नेपाली

वसुपुरमा वसुन्धरा, सद्धर्मको श्री र गुण दिने,
र शान्तिपुरमा महेश सम्बर गणसहित, क्रमैसँग,

Purport

Śāntipura last, as in chapter seven. The sealed chamber is the end of the circuit.

यथाविधि समभ्यर्च्य श्रद्धया समुपाश्रितः ।
तथा मञ्जुश्रियश्चैत्यं समभ्यर्च्याभजन् सदा ॥ ८.१३६ ॥

yathāvidhi samabhyarcya śraddhayā samupāśritaḥ ।
tathā mañjuśriyaścaityaṁ samabhyarcyābhajan sadā ॥ 8.136 ॥

English

worshipping them according to the rule, he took refuge with faith;
and so too he worshipped Mañjuśrī's caitya and honoured it always.

नेपाली

विधिअनुसार पूजा गरी, श्रद्धापूर्वक शरणमा गए;
र त्यसरी नै मञ्जुश्रीको चैत्यको पूजा गरी सधैँ भजन गरे।

Purport

He is working through the list the teacher gave him in verses 103 to 107, in the same order.

तथाष्टौ वीतरागांश्च श्रीदेवीं च खगाननाम् ।
यथाविधि समाराध्य समभ्यर्च्याभजत्सदा ॥ ८.१३७ ॥

tathāṣṭau vītarāgāṁśca śrīdevīṁ ca khagānanām ।
yathāvidhi samārādhya samabhyarcyābhajatsadā ॥ 8.137 ॥

English

So too the eight Vītarāgas, and the glorious goddess Khagānanā,
he propitiated according to the rule, worshipped and honoured always.

नेपाली

त्यसरी नै आठ वीतराग, र श्रीदेवी खगाननाको,
विधिअनुसार आराधना गरी सधैँ पूजा र भजन गरे।

Purport

The circuit is complete, and the poem now turns to the population.

तथा सर्वेऽपि लोकास्ते नृपवृत्तानुचारिणः ।
स्नात्वा सर्वेषु तीर्थेषु शुद्धशीलाः समादरात् ॥ ८.१३८ ॥

tathā sarve'pi lokāste nṛpavṛttānucāriṇaḥ ।
snātvā sarveṣu tīrtheṣu śuddhaśīlāḥ samādarāt ॥ 8.138 ॥

English

So too all the people, following the conduct of the king,
bathed at all the fords, pure in conduct, with reverence,

नेपाली

त्यसरी नै सबै मानिसहरू राजाको आचरणको अनुसरण गर्दै,
सबै तीर्थमा शुद्ध शीलयुक्त भई आदरपूर्वक स्नान गरे,

Purport

Following the conduct of the king, the same phrase used at verse 91 for the collapse. The mechanism works in both directions, which is the chapter's whole argument.

त्रिरत्नशरणं कृत्वा चरन्तः पोषधं व्रतम् ।
धर्म्मधातुमुखान् सर्वान् देवांश्चाभ्यर्च्य प्राभजन् ॥ ८.१३९ ॥

triratnaśaraṇaṁ kṛtvā carantaḥ poṣadhaṁ vratam ।
dharmmadhātumukhān sarvān devāṁścābhyarcya prābhajan ॥ 8.139 ॥

English

and taking refuge in the Three Jewels and keeping the fasting vow,
worshipped and honoured all the deities, the Dharmadhātu foremost.

नेपाली

र त्रिरत्नको शरणमा गई उपोषध व्रत पालन गर्दै,
धर्मधातु आदि सबै देवताको पूजा गरी भजन गरे।

Purport

The whole population doing what the king does. It is the reverse of verses 22 to 29 in every particular.

तदैतत्पुण्यभावेन सर्वत्र शुभमाचरत् ।
ततः सर्व महोत्पातं क्रमेण प्रशमं ययौ ॥ ८.१४० ॥

tadaitatpuṇyabhāvena sarvatra śubhamācarat ।
tataḥ sarva mahotpātaṁ krameṇa praśamaṁ yayau ॥ 8.140 ॥

English

Then by the power of that merit good prevailed everywhere,
and all the great calamity went by degrees to its quieting.

नेपाली

त्यसपछि त्यो पुण्यको प्रभावले सबैतिर शुभ चल्यो,
र सबै महान् उत्पात क्रमशः शान्त हुँदै गयो।

Purport

By degrees, not at once. The poem is careful about this, and it is why one calamity will be left over.

तदा सर्वेऽपि ते लोका नीरोगाः पुष्टेन्द्रियाः ।
महानन्दं सुखं प्राप्य बभूवुर्धर्म्मलालसाः ॥ ८.१४१ ॥

tadā sarve'pi te lokā nīrogāḥ puṣṭendriyāḥ ।
mahānandaṁ sukhaṁ prāpya babhūvurdharmmalālasāḥ ॥ 8.141 ॥

English

Then all those people, free of disease, sound in their faculties,
gaining great joy and happiness, became lovers of the Dharma.

नेपाली

त्यसपछि ती सबै मानिस निरोगी, पुष्ट इन्द्रियका भई,
महानन्द र सुख प्राप्त गरेर धर्मप्रेमी भए।

Purport

The plague ends, the fires end, the fear ends. What is left is the drought.

तद्दृष्ट्वा स नृपो राजा प्रत्यक्षं धर्मसत्फलम् ।
अहो सद्धर्ममाहात्म्यमित्युक्त्वा नन्दिताचरत् ॥ ८.१४२ ॥

taddṛṣṭvā sa nṛpo rājā pratyakṣaṁ dharmasatphalam ।
aho saddharmamāhātmyamityuktvā nanditācarat ॥ 8.142 ॥

English

Seeing that, the king, seeing the true fruit of Dharma before his eyes,
cried, how great is the greatness of the true Dharma, and went about rejoicing.

नेपाली

त्यो देखेर, ती नृपराजाले धर्मको सत्फल प्रत्यक्ष देखेर,
'अहो सद्धर्मको माहात्म्य' भन्दै आनन्दित भई विचरण गरे।

Purport

Before his eyes. What convinces him is not the teaching but the result, which the poem does not treat as a lesser kind of faith.

तदा सुवृष्टिरेवात्र न बभूव कथंचन ।
तद्दृष्ट्वा स नृपश्चासीद्दुर्भिक्षशंकिताशयः ॥ ८.१४३ ॥

tadā suvṛṣṭirevātra na babhūva kathaṁcana ।
taddṛṣṭvā sa nṛpaścāsīddurbhikṣaśaṁkitāśayaḥ ॥ 8.143 ॥

English

But then good rain did not come here in any way at all,
and seeing that, the king was troubled, fearing famine.

नेपाली

तर त्यस बेला यहाँ सुवृष्टि कुनै पनि किसिमले भएन,
र त्यो देखेर ती नृप दुर्भिक्षको शंकाले व्याकुल भए।

Purport

The one calamity that did not lift. Varuṇa held back the rain at verse 41 and has not relented, and the remaining eighty verses of the chapter are about getting him to.

ततः स करुणाविष्टहृदयः स नृपः पुनः ।
शान्तश्रियं तमाचार्यं नत्वैव प्राह साञ्जलिः ॥ ८.१४४ ॥

tataḥ sa karuṇāviṣṭahṛdayaḥ sa nṛpaḥ punaḥ ।
śāntaśriyaṁ tamācāryaṁ natvaiva prāha sāñjaliḥ ॥ 8.144 ॥

English

Then that king, his heart filled with compassion, again
bowed to that teacher Śāntaśrī and spoke with folded hands:

नेपाली

त्यसपछि ती नृप करुणाले भरिएको हृदय भई पुनः
ती आचार्य शान्तश्रीलाई प्रणाम गरी हात जोडेर भने:

Purport

His heart filled with compassion. The man who took women by force in verse 19 is now afraid his people will starve.

आचार्य कृपया तेऽत्र चरते शुभताधुना ।
सर्वदापि महोत्पातं संशाम्यति समन्ततः ॥ ८.१४५ ॥

ācārya kṛpayā te'tra carate śubhatādhunā ।
sarvadāpi mahotpātaṁ saṁśāmyati samantataḥ ॥ 8.145 ॥

English

Teacher, by your kindness good now prevails here,
and the great calamity has everywhere been quieted.

नेपाली

हे आचार्य, तपाईंको कृपाले अहिले यहाँ शुभ चलिरहेको छ,
र महान् उत्पात सबैतिर शान्त भएको छ।

Purport

He thanks him before asking for more, which no other petitioner in the poem does.

सुवृष्टिरेव नाद्यापि प्रवर्त्तते कथंचन ।
सुवृष्टिकरणोपायं तत्समादेष्टुमर्हति ॥ ८.१४६ ॥

suvṛṣṭireva nādyāpi pravarttate kathaṁcana ।
suvṛṣṭikaraṇopāyaṁ tatsamādeṣṭumarhati ॥ 8.146 ॥

English

But good rain even now does not come in any way.
May you teach me the means of bringing good rain.

नेपाली

तर सुवृष्टि अझै पनि कुनै किसिमले भइरहेको छैन।
सुवृष्टि गराउने उपाय मलाई बताइदिनुहोस्।

Purport

The request that gives the chapter its name. What follows is the only detailed account of a tantric rite anywhere in the poem.

इति संप्रार्थितं राज्ञा श्रुत्वाचार्यः स सन्मतिः ।
नृपतिं तं महासत्त्वं संपश्यन्नेवमब्रवीत् ॥ ८.१४७ ॥

iti saṁprārthitaṁ rājñā śrutvācāryaḥ sa sanmatiḥ ।
nṛpatiṁ taṁ mahāsattvaṁ saṁpaśyannevamabravīt ॥ 8.147 ॥

English

Thus entreated by the king, that right-minded teacher, hearing him,
looking upon that king, that great being, said this:

नेपाली

राजाले यसरी प्रार्थना गरेपछि, ती सन्मति आचार्यले त्यो सुनेर,
ती नृपति महासत्त्वलाई हेर्दै यसो भने:

Purport

The formula one last time before the rite begins.

साधु राजञ्छृणुष्वात्र सदा सुभिक्षकारणम् ।
सुवृष्टिकरणोपायमुपदेक्ष्यामि सांप्रतम् ॥ ८.१४८ ॥

sādhu rājañchṛṇuṣvātra sadā subhikṣakāraṇam ।
suvṛṣṭikaraṇopāyamupadekṣyāmi sāṁpratam ॥ 8.148 ॥

English

Very well, king. Hear here the cause of lasting plenty;
I shall now teach you the means of bringing good rain.

नेपाली

साधु राजन्। यहाँ सदा सुभिक्षको कारण सुन;
म अब सुवृष्टि गराउने उपाय उपदेश गर्नेछु।

Purport

No hesitation and no condition this time. The king has already done everything he was asked.

लिखित्वा मण्डलं नागराजानां यद्यथाविधि ।
तत्र नागाधिपान् सर्वानावाह्याराधयेवहि ॥ ८.१४९ ॥

likhitvā maṇḍalaṁ nāgarājānāṁ yadyathāvidhi ।
tatra nāgādhipān sarvānāvāhyārādhayevahi ॥ 8.149 ॥

English

Having drawn a maṇḍala of the Nāga kings according to the rule,
summon all the lords of serpents into it and propitiate them.

नेपाली

नागराजहरूको मण्डल विधिअनुसार लेखेर,
त्यहाँ सबै नागाधिपतिलाई आवाहन गरी आराधना गर।

Purport

A nāga maṇḍala drawn on the ground, the serpent kings summoned into it. This is the working core of the rain rite, and the poem describes it as a technical procedure.

तदत्र त्वं महावीरो भवस्वात्तरः साधकः ।
यथा मयोपदिष्टानि तथा सर्वाणि साधय ॥ ८.१५० ॥

tadatra tvaṁ mahāvīro bhavasvāttaraḥ sādhakaḥ ।
yathā mayopadiṣṭāni tathā sarvāṇi sādhaya ॥ 8.150 ॥

English

So here, king, be a great hero and an excellent practitioner;
accomplish everything just as I have taught you.

नेपाली

त्यसैले यहाँ, हे राजन्, महावीर र उत्तम साधक बन;
मैले जसरी उपदेश दिएँ, त्यसरी नै सबै सिद्ध गर।

Purport

Mahāvīra, great hero. The word will be used of him four more times, and by the end of the chapter he will have earned it.

इत्याचार्येण समादिष्टं श्रुत्वा स नृपतिर्मुदा ।
तथेति प्रतिविज्ञप्य तथा भवितुमैच्छत ॥ ८.१५१ ॥

ityācāryeṇa samādiṣṭaṁ śrutvā sa nṛpatirmudā ।
tatheti prativijñapya tathā bhavitumaicchata ॥ 8.151 ॥

English

Hearing this taught by the teacher, that king joyfully
assented, saying so be it, and wished to act accordingly.

नेपाली

आचार्यले यसरी दिनुभएको उपदेश सुनेर, ती नृपतिले हर्षपूर्वक
'त्यस्तै होस्' भनी स्वीकार गरी त्यसै गर्न चाहे।

Purport

He agrees before hearing what will be asked of him, which turns out to matter.

ततः स वज्रधृग्वारा नागपुरं यथाविधि ।
लिखित्वा मण्डलं रम्यं प्रतिष्ठाप्य समार्च्चयत् ॥ ८.१५२ ॥

tataḥ sa vajradhṛgvārā nāgapuraṁ yathāvidhi ।
likhitvā maṇḍalaṁ ramyaṁ pratiṣṭhāpya samārccayat ॥ 8.152 ॥

English

Then that best of holders of the vajra, at Nāgapura according to the rule,
having drawn a lovely maṇḍala and consecrated it, worshipped it.

नेपाली

त्यसपछि ती वज्रधरवरले नागपुरमा विधिअनुसार,
रमणीय मण्डल लेखी प्रतिष्ठा गरेर पूजा गरे।

Purport

The rite is performed at Nāgapura, the serpents' own shrine on the Swayambhu platform. The poem is using the five puras exactly as chapter seven said they were meant to be used.

तत्र नागाधिपान् सर्वानाचार्यः स यथाक्रमम् ।
समाराध्य समावाह्य पूजयितुं समारभत् ॥ ८.१५३ ॥

tatra nāgādhipān sarvānācāryaḥ sa yathākramam ।
samārādhya samāvāhya pūjayituṁ samārabhat ॥ 8.153 ॥

English

There that teacher, summoning all the lords of serpents in due order
and propitiating them, began to worship them.

नेपाली

त्यहाँ ती आचार्यले सबै नागाधिपतिलाई क्रमैसँग
आवाहन गरी आराधना गरेर पूजा गर्न थाले।

Purport

The invocation works. The next verse shows them arriving.

तत्र नागाधिपाः सर्वे समागत्य यथाक्रमम् ।
स्वस्वासनं समाश्रित्य संतस्थिरे प्रसादिताः ॥ ८.१५४ ॥

tatra nāgādhipāḥ sarve samāgatya yathākramam ।
svasvāsanaṁ samāśritya saṁtasthire prasāditāḥ ॥ 8.154 ॥

English

There all the lords of serpents came in due order,
and taking each his own seat, remained there, well pleased.

नेपाली

त्यहाँ सबै नागाधिपति क्रमैसँग आएर,
आ-आफ्नो आसन ग्रहण गरी प्रसन्न भई बसे।

Purport

Twelve serpent kings were named in chapter five, one at each of the great fords. They are all here, and the poem is about to say that one is not.

कर्कोटकोऽहिराडेक एव लज्जया नागतः ।
तत्समीक्ष्य स शान्तश्रीर्महाचार्यो महर्द्धिमान् ॥ ८.१५५ ॥

karkoṭako'hirāḍeka eva lajjayā nāgataḥ ।
tatsamīkṣya sa śāntaśrīrmahācāryo maharddhimān ॥ 8.155 ॥

English

Karkoṭaka, king of serpents, alone did not come, out of shame.
Seeing that, Śāntaśrī, the great teacher of great power,

नेपाली

कर्कोटक नागराज एक्लै लज्जाले आएनन्।
त्यो देखेर, महर्द्धिमान महाचार्य शान्तश्रीले,

Purport

Karkoṭaka is the oldest inhabitant of this valley. Chapter one named him in the lake before there was any land, and chapter three left him a pool when Mañjuśrī drained it. He stays away, and the reason given is shame.

नृपतिं तं महावीरं महासत्त्वं महर्द्धिकम् ।
महाभिज्ञं समालोक्य समामन्त्रयैवमादिशत् ॥ ८.१५६ ॥

nṛpatiṁ taṁ mahāvīraṁ mahāsattvaṁ maharddhikam ।
mahābhijñaṁ samālokya samāmantrayaivamādiśat ॥ 8.156 ॥

English

looking upon that king, that great hero, that great being of great power
and great knowledge, addressed him and instructed thus:

नेपाली

ती नृपति महावीर, महर्द्धिक र महाभिज्ञ
महासत्त्वलाई हेर्दै सम्बोधन गरी यस्तो उपदेश दिए:

Purport

Four titles piled on the king who twenty verses ago was told he was reviled like a snake. The poem is marking how far he has come.

राजन्नागाधिपाः सर्वे समागता इहाधुना ।
एकः कर्क्कोटको नागराज एवेह नागतः ॥ ८.१५७ ॥

rājannāgādhipāḥ sarve samāgatā ihādhunā ।
ekaḥ karkkoṭako nāgarāja eveha nāgataḥ ॥ 8.157 ॥

English

King, all the lords of serpents have now come here,
but Karkoṭaka alone, the Nāga king, has not come.

नेपाली

हे राजन्, सबै नागाधिपति अहिले यहाँ आएका छन्,
तर एक कर्कोटक नागराज मात्र आएका छैनन्।

Purport

The problem stated plainly. The rite cannot be completed without him.

विरूपोऽहं कथं नागराज महासभासने ।
गत्वा तिष्ठेयमित्येवं ध्यात्वा नायाति लज्जया ॥ ८.१५८ ॥

virūpo'haṁ kathaṁ nāgarāja mahāsabhāsane ।
gatvā tiṣṭheyamityevaṁ dhyātvā nāyāti lajjayā ॥ 8.158 ॥

English

Thinking, how shall I, being ugly, go and sit
in the great assembly of Nāga kings, he does not come, for shame.

नेपाली

'म विरूप भएर नागराजहरूको महासभासनमा
कसरी गएर बसूँ' भनी सोचेर, लज्जाले उनी आउँदैनन्।

Purport

He thinks he is too ugly to be seen among the other serpent kings. It is the most human motive anywhere in this poem, and it is given to a snake.

अतस्तं सहसा राजन् गत्वा तत्र महाह्रदे ।
कर्क्कोटकं तमामन्त्र्य संप्रार्थ्येह समानय ॥ ८.१५९ ॥

atastaṁ sahasā rājan gatvā tatra mahāhrade ।
karkkoṭakaṁ tamāmantrya saṁprārthyeha samānaya ॥ 8.159 ॥

English

Therefore, king, go at once there to the great lake,
summon that Karkoṭaka, entreat him, and bring him here.

नेपाली

त्यसैले, हे राजन्, तुरुन्तै त्यहाँ महाह्रदमा गएर,
ती कर्कोटकलाई बोलाई, प्रार्थना गरी यहाँ ल्याऊ।

Purport

The great lake is Taudaha, the pool Mañjuśrī left him at the valley's southern edge in chapter three. The king is being sent to a place a modern visitor can drive to.

यदि संप्रार्थ्यमानापि नागच्छेदिह सोऽहिराट् ।
तदा बलेन धृत्वापि सर्वथा तं समानय ॥ ८.१६० ॥

yadi saṁprārthyamānāpi nāgacchediha so'hirāṭ ।
tadā balena dhṛtvāpi sarvathā taṁ samānaya ॥ 8.160 ॥

English

And if, though entreated, that serpent king does not come here,
then seizing him even by force, bring him by all means.

नेपाली

र यदि प्रार्थना गर्दा पनि ती नागराज यहाँ आएनन् भने,
बलपूर्वक समातेर भए पनि हरहालतमा ल्याऊ।

Purport

A licence to use force on a deity, given by a teacher who has spent a hundred verses telling this king to be gentler. The chapter does not flinch from the oddity.

इत्याचार्य समादिष्टं श्रुत्वा स नृपतिः सुधीः ।
शान्तश्रियं तमाचार्यं पश्यन्नेवं न्यवेदयत् ॥ ८.१६१ ॥

ityācārya samādiṣṭaṁ śrutvā sa nṛpatiḥ sudhīḥ ।
śāntaśriyaṁ tamācāryaṁ paśyannevaṁ nyavedayat ॥ 8.161 ॥

English

Hearing this taught by the teacher, that wise king,
looking at that teacher Śāntaśrī, made this known:

नेपाली

आचार्यले यसरी दिनुभएको उपदेश सुनेर, ती सुधी नृपतिले,
ती आचार्य शान्तश्रीलाई हेर्दै यसो निवेदन गरे:

Purport

He does not refuse. He raises a practical objection, which is the right thing to do.

आचार्य कथमेकोऽहं तत्रागाढमहाह्रदे ।
गत्वा बलेन नागेन्द्रं धृत्वा नेतुं प्रशक्नुयाम् ॥ ८.१६२ ॥

ācārya kathameko'haṁ tatrāgāḍhamahāhrade ।
gatvā balena nāgendraṁ dhṛtvā netuṁ praśaknuyām ॥ 8.162 ॥

English

Teacher, how shall I alone go there into that fathomless great lake
and be able to seize the lord of serpents by force and bring him?

नेपाली

हे आचार्य, म एक्लै त्यो अगाध महाह्रदमा गएर
कसरी बलपूर्वक नागेन्द्रलाई समातेर ल्याउन सक्छु?

Purport

A fair question. He is a man, the lake is bottomless, and the thing in it is a serpent king.

इति निवेद्य तं राज्ञा श्रुत्वाचार्यः स मन्त्रवित् ।
नृपतिं तं महावीरं सम्पश्यन्नेवमब्रवीत् ॥ ८.१६३ ॥

iti nivedya taṁ rājñā śrutvācāryaḥ sa mantravit ।
nṛpatiṁ taṁ mahāvīraṁ sampaśyannevamabravīt ॥ 8.163 ॥

English

Hearing this made known by the king, that teacher, knower of mantras,
looking upon that king, that great hero, said this:

नेपाली

राजाले यसो निवेदन गरेको सुनेर, ती मन्त्रवित् आचार्यले,
ती नृपति महावीरलाई हेर्दै यसो भने:

Purport

The answer is the most concrete piece of magical instruction in the whole poem.

हरिदश्वं समारुह्य पुष्पमन्मन्त्रशोधितम् ।
धृत्वा ब्रज प्रशक्नोषि मम मन्त्रानुभावतः ॥ ८.१६४ ॥

haridaśvaṁ samāruhya puṣpamanmantraśodhitam ।
dhṛtvā braja praśaknoṣi mama mantrānubhāvataḥ ॥ 8.164 ॥

English

Mounting a bay horse, and taking a flower purified by my mantra,
go; by the power of my mantra you will be able.

नेपाली

हरित अश्वमा चढेर, मेरो मन्त्रले शोधित पुष्प
लिएर जाऊ; मेरो मन्त्रको प्रभावले तिमी सक्नेछौ।

Purport

A horse and a flower. The power is the teacher's, borrowed; the king supplies only the nerve.

दुर्वाकुण्डमिदं पुष्पं तत्रादौ क्षिप मां स्मरन् ।
भ्रमन् यत्र चरेन् पुष्पं तथानुसरन् व्रज ॥ ८.१६५ ॥

durvākuṇḍamidaṁ puṣpaṁ tatrādau kṣipa māṁ smaran ।
bhraman yatra caren puṣpaṁ tathānusaran vraja ॥ 8.165 ॥

English

Cast this dūrvā-ring and this flower into the water first, remembering me;
and wherever the flower moves as it drifts, follow it and go.

नेपाली

यो दूर्वाकुण्ड र यो पुष्प पहिले जलमा फ्याँक, मलाई सम्झँदै;
र त्यो पुष्प जहाँ बग्दै जान्छ, त्यसैको पछि लाग्दै जाऊ।

Purport

Dūrvā grass, the tough creeping grass used in almost every Indian rite. The instruction is practical: throw it in, watch where it drifts, follow. The flower is the guide into the lake.

इत्युपदेश्य दूर्वाकुण्डं मन्त्राभिशोधितम् ।
पुष्पं दत्वा नरेन्द्राय पुनरेवमुपादिशत् ॥ ८.१६६ ॥

ityupadeśya dūrvākuṇḍaṁ mantrābhiśodhitam ।
puṣpaṁ datvā narendrāya punarevamupādiśat ॥ 8.166 ॥

English

Having so taught, giving him the dūrvā-ring and the flower
purified by mantra, he instructed the king again thus:

नेपाली

यसरी उपदेश दिएर, मन्त्रले शोधित दूर्वाकुण्ड र
पुष्प राजालाई दिई, पुनः यस्तो उपदेश दिए:

Purport

The objects are handed over. What follows is the message the king is to deliver, dictated word for word.

गत्वैवं नृपते तत्र नागपुरे समेत्य तम् ।
कर्कोटकं समामन्त्र्य मद्गिरैवं निवेदय ॥ ८.१६७ ॥

gatvaivaṁ nṛpate tatra nāgapure sametya tam ।
karkoṭakaṁ samāmantrya madgiraivaṁ nivedaya ॥ 8.167 ॥

English

Going thus, king, and reaching him there in Nāgapura,
summon that Karkoṭaka and tell him this in my words:

नेपाली

यसरी गएर, हे राजन्, नागपुरमा उनीकहाँ पुगेर,
ती कर्कोटकलाई बोलाई मेरो वचनमा यसो भन:

Purport

In my words. The king is to speak as the teacher's envoy, which is why the next six verses are in the first person of a man who is not there.

भो कर्क्कोटक नागेन्द्र यदर्थेदमिहाव्रज ।
तद्भवानपि जानीयात्तथापि वक्ष्यते मया ॥ ८.१६८ ॥

bho karkkoṭaka nāgendra yadarthedamihāvraja ।
tadbhavānapi jānīyāttathāpi vakṣyate mayā ॥ 8.168 ॥

English

Karkoṭaka, lord of serpents, for what purpose he has come here,
you yourself would know; yet I shall say it.

नेपाली

हे कर्कोटक नागेन्द्र, उनी यहाँ किन आएका हुन्,
त्यो तपाईं स्वयं जान्नुहुन्छ; तैपनि म भन्नेछु।

Purport

You would know already. The courtesy is real: he is addressing a being who has been in this valley longer than anyone.

गोशृङ्गे महाचार्यः शान्तश्री र्वज्रभृत्कृती ।
दुर्भिक्षशमनं कर्त्तुं सुवृष्टिचारणे सदा ॥ ८.१६९ ॥

gośṛṅge mahācāryaḥ śāntaśrī rvajrabhṛtkṛtī ।
durbhikṣaśamanaṁ karttuṁ suvṛṣṭicāraṇe sadā ॥ 8.169 ॥

English

At Gośṛṅga the great teacher Śāntaśrī, holder of the vajra, accomplished,
in order to quiet the famine and to bring good rain always,

नेपाली

गोशृङ्गमा महाचार्य शान्तश्री, वज्रधर, कृती,
दुर्भिक्षको शमन गर्न र सधैँ सुवृष्टि गराउन,

Purport

The purpose stated plainly to the one being whose cooperation is missing.

तत्र नागपुरे सर्वान्नागाधिपान् यथाविधि ।
समाराध्य समावाह्य पूजयितुं समारभत् ॥ ८.१७० ॥

tatra nāgapure sarvānnāgādhipān yathāvidhi ।
samārādhya samāvāhya pūjayituṁ samārabhat ॥ 8.170 ॥

English

has begun, there in Nāgapura, to propitiate and summon
all the lords of serpents according to the rule, and to worship them.

नेपाली

त्यहाँ नागपुरमा सबै नागाधिपतिलाई विधिअनुसार
आराधना र आवाहन गरी पूजा गर्न थालेका छन्।

Purport

He is being told that a rite is under way and he is expected at it.

सर्वे नागाधिपास्तत्र वरुणाद्याः समागताः ।
त्वमेव नागतः कस्मात्सहसा गन्तुमर्हति ॥ ८.१७१ ॥

sarve nāgādhipāstatra varuṇādyāḥ samāgatāḥ ।
tvameva nāgataḥ kasmātsahasā gantumarhati ॥ 8.171 ॥

English

All the lords of serpents, Varuṇa and the rest, have come there.
Why alone have you not come? Be pleased to come at once.

नेपाली

सबै नागाधिपति, वरुण आदि, त्यहाँ आएका छन्।
तपाईं मात्र किन आउनुभएन? तुरुन्तै आउन योग्य हुनुहोस्।

Purport

Varuṇa is named, the one who stopped the rain in verse 41. He has already come. The drought continues anyway, which is why Karkoṭaka is needed.

एवं संप्रार्थ्यमानोऽपि नागच्छेत्सोऽहिराड्यदि ।
बलेनापि समाकृष्य सहसा नीयतां त्वया ॥ ८.१७२ ॥

evaṁ saṁprārthyamāno'pi nāgacchetso'hirāḍyadi ।
balenāpi samākṛṣya sahasā nīyatāṁ tvayā ॥ 8.172 ॥

English

And if, though thus entreated, that serpent king will not come,
then drawing him by force, let him be brought at once by you.

नेपाली

र यदि यसरी प्रार्थना गर्दा पनि ती नागराज आएनन् भने,
बलपूर्वक तानेर तिमीले तुरुन्तै ल्याऊ।

Purport

The threat is part of the message the king is to deliver, so Karkoṭaka will be told in advance what happens if he refuses.

इति शान्तश्रिया शास्त्रा समादिश्य समादरात् ।
प्रेषितोऽहं तदर्थेत्र तत्समगन्तुमर्हति ॥ ८.१७३ ॥

iti śāntaśriyā śāstrā samādiśya samādarāt ।
preṣito'haṁ tadarthetra tatsamagantumarhati ॥ 8.173 ॥

English

So the teacher Śāntaśrī has instructed me with reverence,
and I have been sent here for that purpose; be pleased to come.

नेपाली

यसरी शास्ता शान्तश्रीले मलाई आदरपूर्वक उपदेश दिनुभयो,
र म त्यही प्रयोजनले यहाँ पठाइएको छु; आउन योग्य हुनुहोस्।

Purport

The dictated message ends. The king is an envoy carrying words, and he will find that words are not enough.

इत्यादिश्य स आचार्यः पुष्पं मन्त्राभिशोधितम् ।
दत्वा तं नृपतिं वीरं प्रेषयत्तत्र सत्वरम् ॥ ८.१७४ ॥

ityādiśya sa ācāryaḥ puṣpaṁ mantrābhiśodhitam ।
datvā taṁ nṛpatiṁ vīraṁ preṣayattatra satvaram ॥ 8.174 ॥

English

Having so instructed, that teacher, giving him the flower
purified by mantra, sent that heroic king there at once.

नेपाली

यसरी उपदेश दिएर, ती आचार्यले मन्त्रले शोधित
पुष्प दिई ती वीर नृपतिलाई तुरुन्तै त्यहाँ पठाए।

Purport

He is sent. The journey and what happens at the lake take fifteen verses.

इत्याचार्येण समादिष्टं निशम्य स महामतिः ।
दूर्वाकुण्डं समादाय तथेत्युक्त्वा ततोऽचरत् ॥ ८.१७५ ॥

ityācāryeṇa samādiṣṭaṁ niśamya sa mahāmatiḥ ।
dūrvākuṇḍaṁ samādāya tathetyuktvā tato'carat ॥ 8.175 ॥

English

Hearing this taught by the teacher, that one of great intellect
took up the dūrvā-ring, said so be it, and set out from there.

नेपाली

आचार्यले यसरी दिनुभएको उपदेश सुनेर, ती महामतिले
दूर्वाकुण्ड लिएर 'त्यस्तै होस्' भनी त्यहाँबाट हिँडे।

Purport

No hesitation recorded. He takes the grass and goes.

ततः स नृपतिर्वीरः शास्तुराज्ञां शिरसावहन् ।
हरिदश्वं समारुह्य संचरंस्तं ह्रदं ययौ ॥ ८.१७६ ॥

tataḥ sa nṛpatirvīraḥ śāsturājñāṁ śirasāvahan ।
haridaśvaṁ samāruhya saṁcaraṁstaṁ hradaṁ yayau ॥ 8.176 ॥

English

Then that heroic king, bearing the teacher's command upon his head,
mounted the bay horse and travelling came to that lake.

नेपाली

त्यसपछि ती वीर नृपतिले शास्ताको आज्ञा शिरमा राखेर,
हरित अश्वमा चढेर यात्रा गर्दै त्यो ह्रदमा आइपुगे।

Purport

A king riding out alone to a lake to fetch a serpent. The poem tells it as straightforwardly as it tells everything else.

तत्र तीरं समासाद्य पश्यन् नृपः स तं ह्रदम् ।
नत्वाचार्यमनुस्मृत्वा दुर्व्वाकुण्डं जलेऽक्षिपत् ॥ ८.१७७ ॥

tatra tīraṁ samāsādya paśyan nṛpaḥ sa taṁ hradam ।
natvācāryamanusmṛtvā durvvākuṇḍaṁ jale'kṣipat ॥ 8.177 ॥

English

Reaching the shore there and looking at that lake, the king,
bowing and calling his teacher to mind, cast the dūrvā-ring into the water.

नेपाली

त्यहाँ किनारमा पुगेर त्यो ह्रद हेर्दै, ती नृपले,
प्रणाम गरी आचार्यलाई सम्झेर दूर्वाकुण्ड जलमा फ्याँके।

Purport

He does exactly what he was told, in order, including remembering the teacher first.

तत्प्रक्षिप्तं जलेऽगाढे भ्रमन्नागपुरेऽचरत् ।
राजाप्यश्वं समारुह्य तत्पुष्पानुसरन् ययौ ॥ ८.१७८ ॥

tatprakṣiptaṁ jale'gāḍhe bhramannāgapure'carat ।
rājāpyaśvaṁ samāruhya tatpuṣpānusaran yayau ॥ 8.178 ॥

English

Cast into the fathomless water, it drifted and moved towards Nāgapura;
and the king, mounting his horse, followed after that flower.

नेपाली

अगाध जलमा फ्याँकिएको त्यो बग्दै नागपुरतर्फ गयो;
र राजाले अश्वमा चढेर त्यो पुष्पको पछि लागे।

Purport

The flower leads him into the water. The poem does not explain how a man on a horse follows a flower into a bottomless lake, and does not need to.

एवं नागपुरे गत्वा नृपतिः स विलोकयन् ।
कर्कोटक महीन्द्रं तं सहसा समुपाचरत् ॥ ८.१७९ ॥

evaṁ nāgapure gatvā nṛpatiḥ sa vilokayan ।
karkoṭaka mahīndraṁ taṁ sahasā samupācarat ॥ 8.179 ॥

English

Thus going into Nāgapura, the king, looking about,
came at once upon that Karkoṭaka, lord of the earth.

नेपाली

यसरी नागपुरमा गएर, ती नृपतिले चारैतिर हेर्दै,
तुरुन्तै ती कर्कोटक महीन्द्रलाई भेटे।

Purport

He finds him. Everything from here is a conversation that does not happen.

तत्र समेत्य स वीरस्तं कर्कोटकमहीश्वरम् ।
यथाचार्येण संदिष्टं तथा सर्वं न्यवेदयत् ॥ ८.१८० ॥

tatra sametya sa vīrastaṁ karkoṭakamahīśvaram ।
yathācāryeṇa saṁdiṣṭaṁ tathā sarvaṁ nyavedayat ॥ 8.180 ॥

English

Coming there, that hero told that Karkoṭaka, lord of the earth,
everything just as it had been enjoined by the teacher.

नेपाली

त्यहाँ पुगेर ती वीरले कर्कोटक महीश्वरलाई,
आचार्यले जसरी आदेश दिनुभएको थियो, त्यसरी नै सबै भने।

Purport

He delivers the message word for word, as instructed.

तत्सन्निवेदितं सर्वं श्रुत्वा नागाधिपापि सः ।
किञ्चिदप्युत्तरं नैव ददौ तस्मै महीभुजे ॥ ८.१८१ ॥

tatsanniveditaṁ sarvaṁ śrutvā nāgādhipāpi saḥ ।
kiñcidapyuttaraṁ naiva dadau tasmai mahībhuje ॥ 8.181 ॥

English

Hearing all that had been told him, that lord of serpents
gave not the slightest answer to that lord of the earth.

नेपाली

उनलाई भनिएको सबै सुनेर, ती नागाधिपतिले
त्यो महीभुजलाई कुनै पनि उत्तर दिएनन्।

Purport

Silence. The poem will repeat this three times with slight variations, which is how it builds the scene.

ततः स नृपतिश्चैवं निवेद्य तं महीश्वरम् ।
संपश्यन् समुपामन्त्रय प्रार्थयदेवमादरात् ॥ ८.१८२ ॥

tataḥ sa nṛpatiścaivaṁ nivedya taṁ mahīśvaram ।
saṁpaśyan samupāmantraya prārthayadevamādarāt ॥ 8.182 ॥

English

Then that king, having so made it known to that lord of the earth,
looking at him and addressing him, entreated him with reverence:

नेपाली

त्यसपछि ती नृपतिले त्यो महीश्वरलाई यसो निवेदन गरेर,
हेर्दै, सम्बोधन गरी आदरपूर्वक प्रार्थना गरे:

Purport

He tries again, this time in his own words rather than the teacher's.

नागेन्द्रात्र प्रसीद त्वं शास्तुराज्ञां शिरोवहम् ।
त्वदामन्त्र न एवाहं प्रागतस्तत्समाव्रज ॥ ८.१८३ ॥

nāgendrātra prasīda tvaṁ śāsturājñāṁ śirovaham ।
tvadāmantra na evāhaṁ prāgatastatsamāvraja ॥ 8.183 ॥

English

Lord of serpents, be gracious here; bearing the teacher's command upon my head,
I have come only to summon you. Be pleased to come.

नेपाली

हे नागेन्द्र, यहाँ प्रसन्न हुनुहोस्; शास्ताको आज्ञा शिरमा राखेर,
म तपाईंलाई बोलाउन मात्र आएको हुँ। आउन योग्य हुनुहोस्।

Purport

Only to summon you. He is making clear that he has not come to fight, which makes what he does next more uncomfortable.

इति संप्रार्थ्यमानोऽपि राजा स भुजगाधिपः ।
किञ्चिदप्युत्तरं नैव ददौ तस्मै महीभुजे ॥ ८.१८४ ॥

iti saṁprārthyamāno'pi rājā sa bhujagādhipaḥ ।
kiñcidapyuttaraṁ naiva dadau tasmai mahībhuje ॥ 8.184 ॥

English

Though thus entreated, that king of serpents
gave not the slightest answer to that lord of the earth.

नेपाली

यसरी प्रार्थना गर्दा पनि, ती भुजगाधिपतिले
त्यो महीभुजलाई कुनै पनि उत्तर दिएनन्।

Purport

Silence a second time. Karkoṭaka never speaks in this chapter at all.

ततोऽसौ नृपतिवीरः शास्त्रादिष्टं यथा तथा ।
सर्वं निवेद्य तस्याग्रे पुनरेवमभाषत ॥ ८.१८५ ॥

tato'sau nṛpativīraḥ śāstrādiṣṭaṁ yathā tathā ।
sarvaṁ nivedya tasyāgre punarevamabhāṣata ॥ 8.185 ॥

English

Then that heroic king, having told him everything before him
just as the teacher had enjoined, spoke again thus:

नेपाली

त्यसपछि ती वीर नृपतिले शास्ताले जसरी आदेश दिनुभएको थियो,
त्यसरी नै सबै उनको अगाडि भनेर पुनः यसो भने:

Purport

A third attempt. He is scrupulous about giving the serpent every chance.

नागेन्द्र नापराधं मे यत्त्वया न श्रुतं वचः ।
तन्मे शास्त्रा यथादिष्टं तथा नूनं चरेय हि ॥ ८.१८६ ॥

nāgendra nāparādhaṁ me yattvayā na śrutaṁ vacaḥ ।
tanme śāstrā yathādiṣṭaṁ tathā nūnaṁ careya hi ॥ 8.186 ॥

English

Lord of serpents, there is no offence of mine in this, that you have not heard my words.
I must now surely act as the teacher has enjoined me.

नेपाली

हे नागेन्द्र, तपाईंले मेरो वचन नसुन्नुभएकोमा मेरो अपराध छैन।
शास्ताले मलाई जसरी आदेश दिनुभयो, अब म निश्चय नै त्यसै गर्नुपर्छ।

Purport

He warns him before touching him, and disclaims the offence in advance. It is a legal formality, spoken to a silent snake at the bottom of a lake.

इत्युक्तेऽपि नरेन्द्रेण कर्कोटको हि योऽपि सः ।
किञ्चिदप्युत्तरं नैव ददौ राज्ञे महीभृते ॥ ८.१८७ ॥

ityukte'pi narendreṇa karkoṭako hi yo'pi saḥ ।
kiñcidapyuttaraṁ naiva dadau rājñe mahībhṛte ॥ 8.187 ॥

English

Though the king spoke thus, that Karkoṭaka too
gave not the slightest answer to that king, that ruler of the earth.

नेपाली

राजाले यसो भने पनि, ती कर्कोटकले पनि
त्यो महीभृत राजालाई कुनै पनि उत्तर दिएनन्।

Purport

The third silence. Whatever Karkoṭaka's shame is, it does not let him answer even to refuse.

ततः स नृपतिवीरः शास्तुराज्ञां शिरोवहन् ।
धृत्वा तमहिमाकृष्य गरुत्मानिव प्राचरत् ॥ ८.१८८ ॥

tataḥ sa nṛpativīraḥ śāsturājñāṁ śirovahan ।
dhṛtvā tamahimākṛṣya garutmāniva prācarat ॥ 8.188 ॥

English

Then that heroic king, bearing the teacher's command upon his head,
seized that serpent and drew him away, like Garuḍa.

नेपाली

त्यसपछि ती वीर नृपतिले शास्ताको आज्ञा शिरमा राखेर,
त्यो नागलाई समातेर गरुडझैँ तानेर लगे।

Purport

Like Garuḍa, the eagle that eats serpents. In every chapter of this poem the nāgas and garuḍas have sat peacefully in the same assembly, and here at last one of them is treated as prey, by a man.

ततो हयात्समानीताः गुणकामदेवेन सः ।
आनीते तेन मार्गेण वशिकाचल उच्यते ॥ ८.१८९ ॥

tato hayātsamānītāḥ guṇakāmadevena saḥ ।
ānīte tena mārgeṇa vaśikācala ucyate ॥ 8.189 ॥

English

Then, brought by Guṇakāmadeva from the horse,
the road by which he was brought is called Vaśikācala.

नेपाली

त्यसपछि गुणकामदेवद्वारा अश्वबाट ल्याइएको,
जुन मार्गबाट ल्याइयो त्यसलाई वशिकाचल भनिन्छ।

Purport

A place name left behind by the story. The manuscript is rough here, but the point survives: the route he dragged the serpent along still carries a name.

एवं धृत्वा समाकृष्य स वीरस्तं महीश्वरम् ।
सहसा नागपुरे नीत्वा शास्तुरग्रे समाचरत् ॥ ८.१९० ॥

evaṁ dhṛtvā samākṛṣya sa vīrastaṁ mahīśvaram ।
sahasā nāgapure nītvā śāsturagre samācarat ॥ 8.190 ॥

English

Thus seizing and drawing that lord of the earth, that hero
brought him at once to Nāgapura and came before the teacher.

नेपाली

यसरी त्यो महीश्वरलाई समातेर तानेर, ती वीरले
तुरुन्तै नागपुरमा ल्याएर शास्ताको अगाडि पुर्‍याए।

Purport

The errand is done. What the teacher says when he sees the captive is worth noticing.

आचार्य भवदादेशात्तथा कर्क्कोटकोऽहिराट् ।
धृत्वाकृष्य मयानीतस्तं समीक्ष्य प्रसीदतु ॥ ८.१९१ ॥

ācārya bhavadādeśāttathā karkkoṭako'hirāṭ ।
dhṛtvākṛṣya mayānītastaṁ samīkṣya prasīdatu ॥ 8.191 ॥

English

Teacher, by your command that Karkoṭaka, king of serpents,
has been seized, drawn and brought by me; seeing him, be pleased.

नेपाली

हे आचार्य, तपाईंको आदेशले ती कर्कोटक नागराजलाई,
मैले समातेर तानेर ल्याएको छु; उनलाई देखेर प्रसन्न हुनुहोस्।

Purport

By your command. He reports the act as obedience rather than as achievement.

इति निवेदितं राज्ञा श्रुत्वाचार्यः समादृतः ।
नृपतिं तं महावीरं सम्पश्यन्नेवमादिशत् ॥ ८.१९२ ॥

iti niveditaṁ rājñā śrutvācāryaḥ samādṛtaḥ ।
nṛpatiṁ taṁ mahāvīraṁ sampaśyannevamādiśat ॥ 8.192 ॥

English

Hearing this made known by the king, that teacher, honoured,
looking upon that king, that great hero, instructed thus:

नेपाली

राजाले यसो निवेदन गरेको सुनेर, ती सम्मानित आचार्यले,
ती नृपति महावीरलाई हेर्दै यस्तो उपदेश दिए:

Purport

The teacher's answer is one line of praise and one line of instruction, and the instruction is the humane part.

साधु राजन्महावीर यदानीतस्त्वयाहिरात् ।
तदेनमासने नीत्वा संस्थापय यथाक्रमम् ॥ ८.१९३ ॥

sādhu rājanmahāvīra yadānītastvayāhirāt ।
tadenamāsane nītvā saṁsthāpaya yathākramam ॥ 8.193 ॥

English

Well done, great hero king, in that you have brought the serpent king.
Now lead him to a seat and set him in his place in due order.

नेपाली

साधु, हे महावीर राजन्, तिमीले नागराजलाई ल्यायौ।
अब उनलाई आसनमा लगेर क्रमैसँग विराजमान गराऊ।

Purport

Having had him dragged here by force, the teacher's first order is to give him a seat. The dignity Karkoṭaka was afraid of losing is restored to him at once.

इत्याचार्येण समादिष्टं श्रुत्वा स नृपतिस्तथा ।
नागराजं तमामन्त्र्य स्वासने संन्यवेशयत् ॥ ८.१९४ ॥

ityācāryeṇa samādiṣṭaṁ śrutvā sa nṛpatistathā ।
nāgarājaṁ tamāmantrya svāsane saṁnyaveśayat ॥ 8.194 ॥

English

Hearing this taught by the teacher, that king accordingly
summoned that Nāga king and seated him on his own seat.

नेपाली

आचार्यले यसरी दिनुभएको उपदेश सुनेर, ती नृपतिले त्यसरी नै
ती नागराजलाई बोलाई उनको आफ्नै आसनमा विराजमान गराए।

Purport

His own seat, meaning the place set aside for him in the maṇḍala from the beginning. He was expected all along.

तं दृष्ट्वा स्वासनासीनमाचार्यः स यथाविधिम् ।
नागेन्द्रान् स्तान् समावाह्य समाराध्य समार्चयत् ॥ ८.१९५ ॥

taṁ dṛṣṭvā svāsanāsīnamācāryaḥ sa yathāvidhim ।
nāgendrān stān samāvāhya samārādhya samārcayat ॥ 8.195 ॥

English

Seeing him seated on his own seat, that teacher, according to the rule,
summoned all the lords of serpents, propitiated them and worshipped them.

नेपाली

उनलाई आफ्नो आसनमा विराजमान देखेर, ती आचार्यले विधिअनुसार,
सबै नागाधिपतिलाई आवाहन गरी आराधना र पूजा गरे।

Purport

The maṇḍala is complete. The rite can now be performed, and it could not have been without him.

ततः स वज्रधृक्प्राज्ञ आचार्यः स महीपतिः ।
सर्वान्नागाधिपान् स्तुत्वा प्रार्थयच्चैवमादरात् ॥ ८.१९६ ॥

tataḥ sa vajradhṛkprājña ācāryaḥ sa mahīpatiḥ ।
sarvānnāgādhipān stutvā prārthayaccaivamādarāt ॥ 8.196 ॥

English

Then that wise holder of the vajra, that teacher, and the lord of the earth,
praising all the lords of serpents, entreated them thus with reverence:

नेपाली

त्यसपछि ती प्राज्ञ वज्रधर आचार्य र ती महीपतिले,
सबै नागाधिपतिको स्तुति गरी आदरपूर्वक यस्तो प्रार्थना गरे:

Purport

Teacher and king together. The rite is performed jointly, which is the chapter's picture of how religion and government should work.

भो भवन्तो महानागराजाः सर्वे मयाग्रतः ।
समाराध्य समावाह्य यथाविधि समर्चिताः ॥ ८.१९७ ॥

bho bhavanto mahānāgarājāḥ sarve mayāgrataḥ ।
samārādhya samāvāhya yathāvidhi samarcitāḥ ॥ 8.197 ॥

English

Good sirs, great Nāga kings, all of you before me
have been propitiated, summoned and worshipped according to the rule.

नेपाली

हे भवन्तहरू, महानागराजहरू, तपाईं सबै मेरो अगाडि
विधिअनुसार आराधित, आवाहित र पूजित हुनुभयो।

Purport

He states what has been done before asking for anything, which is the form of every petition in this poem.

तन्मे सदा प्रसीदन्तु दातुमर्हन्ति वाञ्छितम् ।
सर्वलोक हितार्थेव आराध्ययामि नान्यथा ॥ ८.१९८ ॥

tanme sadā prasīdantu dātumarhanti vāñchitam ।
sarvaloka hitārtheva ārādhyayāmi nānyathā ॥ 8.198 ॥

English

So be gracious to me always and be pleased to give what is desired.
It is for the welfare of all the world that I propitiate you, and for nothing else.

नेपाली

त्यसैले मप्रति सधैँ प्रसन्न हुनुहोस् र वाञ्छित दिन योग्य हुनुहोस्।
म सबै लोकको हितका लागि मात्र तपाईंहरूको आराधना गर्छु, अरू केही होइन।

Purport

And for nothing else. He forecloses the suspicion that a tantric adept summoning serpent kings might be doing it for himself.

यदत्र पापसंचाराद्दुर्भिक्षं वर्त्ततेऽधुना ।
तेन सर्वेऽपि दुःखार्त्ता लोकश्चरन्ति पातकम् ॥ ८.१९९ ॥

yadatra pāpasaṁcārāddurbhikṣaṁ varttate'dhunā ।
tena sarve'pi duḥkhārttā lokaścaranti pātakam ॥ 8.199 ॥

English

Since through the spread of sin famine now prevails here,
all the people, afflicted with suffering, go about committing sin.

नेपाली

यहाँ पापको फैलावटले अहिले दुर्भिक्ष चलिरहेको छ,
त्यसैले सबै मानिस दुःखले पीडित भई पाप गर्दै विचरण गर्छन्।

Purport

He explains the loop the whole chapter has described. Hunger makes people sin, and sin brought the hunger.

तद्दुर्भिक्षाभिशान्त्यर्थं सुभिक्षकारणं सदा ।
सुवृष्टिचरणोपायं करोमीदं जगद्धिते ॥ ८.२०० ॥

taddurbhikṣābhiśāntyarthaṁ subhikṣakāraṇaṁ sadā ।
suvṛṣṭicaraṇopāyaṁ karomīdaṁ jagaddhite ॥ 8.200 ॥

English

So for the quieting of that famine, and for lasting plenty,
I perform this rite for bringing good rain, for the welfare of the world.

नेपाली

त्यसैले त्यो दुर्भिक्षको शान्ति र सदा सुभिक्षका लागि,
म जगत्को हितका लागि यो सुवृष्टि गराउने कर्म गर्दैछु।

Purport

The verse that gives the chapter its name, sixty verses after the problem was raised.

ते भवन्तोऽत्र सर्वेऽपि सर्वसत्त्वाभिरक्षणे ।
चारयितुं समर्हन्ति सुवृष्टिमत्र सर्वदा ॥ ८.२०१ ॥

te bhavanto'tra sarve'pi sarvasattvābhirakṣaṇe ।
cārayituṁ samarhanti suvṛṣṭimatra sarvadā ॥ 8.201 ॥

English

So all of you here, for the protection of all beings,
are able to bring good rain here always.

नेपाली

त्यसैले तपाईंहरू सबै यहाँ, सबै प्राणीको रक्षाका लागि,
यहाँ सधैँ सुवृष्टि गराउन समर्थ हुनुहुन्छ।

Purport

Are able. He tells them what is in their power rather than commanding them, which is how the whole negotiation is conducted.

इति संप्रार्थितं तेन शान्तश्रिया निशम्य ते ।
सर्वे नागाधिपास्तस्य तथेति प्रतिशुश्रुवुः ॥ ८.२०२ ॥

iti saṁprārthitaṁ tena śāntaśriyā niśamya te ।
sarve nāgādhipāstasya tatheti pratiśuśruvuḥ ॥ 8.202 ॥

English

Thus entreated by that Śāntaśrī, hearing him,
all the lords of serpents assented to him, saying so be it.

नेपाली

ती शान्तश्रीले यसरी प्रार्थना गरेपछि, त्यो सुनेर,
सबै नागाधिपतिले 'त्यस्तै होस्' भनी स्वीकार गरे।

Purport

They agree. The rain is secured, and the chapter could end here with eighty per cent of its work done. What Śāntaśrī asks for next is the reason it does not.

तैस्तथेति प्रतिज्ञातं नागराजैर्निशम्य सः ।
शान्तश्री नागराजान् स्तान् प्रार्थयदेवमादरात् ॥ ८.२०३ ॥

taistatheti pratijñātaṁ nāgarājairniśamya saḥ ।
śāntaśrī nāgarājān stān prārthayadevamādarāt ॥ 8.203 ॥

English

Hearing that promise given by those Nāga kings,
Śāntaśrī entreated those Nāga kings again with reverence:

नेपाली

ती नागराजहरूले यसरी प्रतिज्ञा गरेको सुनेर,
शान्तश्रीले ती नागराजहरूलाई पुनः आदरपूर्वक प्रार्थना गरे:

Purport

He asks for a second thing, and it is the thing the chapter exists for.

भवन्तो मे प्रसीदन्तु यदहं प्रार्थये पुनः ।
सर्वसत्त्वहिते दातुं तदप्यर्हन्ति वाञ्छितम् ॥ ८.२०४ ॥

bhavanto me prasīdantu yadahaṁ prārthaye punaḥ ।
sarvasattvahite dātuṁ tadapyarhanti vāñchitam ॥ 8.204 ॥

English

Be gracious to me in what I now entreat again;
be pleased to grant that too, which is desired for the welfare of all beings.

नेपाली

म अहिले फेरि जे प्रार्थना गर्छु त्यसमा प्रसन्न हुनुहोस्;
सबै प्राणीको हितका लागि वाञ्छित त्यो पनि दिन योग्य हुनुहोस्।

Purport

He asks permission to ask before asking, which is the courtesy of a man who knows he is about to request something large.

इति संप्रार्थिते तेन शान्तश्रिया निशम्य ते ।
सर्व्वनागाधिपास्तस्मै तथेति प्रतिशुश्रुवुः ॥ ८.२०५ ॥

iti saṁprārthite tena śāntaśriyā niśamya te ।
sarvvanāgādhipāstasmai tatheti pratiśuśruvuḥ ॥ 8.205 ॥

English

Thus entreated by that Śāntaśrī, hearing him,
all the lords of serpents assented to him, saying so be it.

नेपाली

ती शान्तश्रीले यसरी प्रार्थना गरेपछि, त्यो सुनेर,
सबै नागाधिपतिले 'त्यस्तै होस्' भनी स्वीकार गरे।

Purport

They agree in advance, which is why what follows is binding.

सर्वे नागाधिपैस्तैः सम्प्रतिज्ञातं निशम्य सः ।
आचार्यस्तानहीन्द्रांश्च प्रार्थयेदेवमादरात् ॥ ८.२०६ ॥

sarve nāgādhipaistaiḥ sampratijñātaṁ niśamya saḥ ।
ācāryastānahīndrāṁśca prārthayedevamādarāt ॥ 8.206 ॥

English

Hearing that promise given by all those lords of serpents,
that teacher entreated those serpent kings thus with reverence:

नेपाली

ती सबै नागाधिपतिले प्रतिज्ञा गरेको सुनेर,
ती आचार्यले ती अहीन्द्रहरूलाई आदरपूर्वक यस्तो प्रार्थना गरे:

Purport

The request comes in the next five verses, and it is a piece of religious engineering.

भवन्तः श्रूयतां वाक्यं यत्मया प्रार्थ्यते पुनः ।
तद्भवद्भिः प्रतिज्ञातं संधातव्यं तथा सदा ॥ ८.२०७ ॥

bhavantaḥ śrūyatāṁ vākyaṁ yatmayā prārthyate punaḥ ।
tadbhavadbhiḥ pratijñātaṁ saṁdhātavyaṁ tathā sadā ॥ 8.207 ॥

English

Sirs, hear the words which I now entreat again;
what you have promised must be held to thus always.

नेपाली

हे भवन्तहरू, म अहिले जे प्रार्थना गर्छु त्यो वचन सुन्नुहोस्;
तपाईंहरूले प्रतिज्ञा गर्नुभएको सधैँ त्यसरी नै पालन गर्नुपर्छ।

Purport

Always. He is not asking for rain this year. He is trying to make the arrangement permanent.

यदात्र पापसंचाराद्दुर्वृष्टिश्च भवेद्ध्रुवम् ।
तदा सुवृष्टिसंसिद्धिसाधनं तत्प्रनीयताम् ॥ ८.२०८ ॥

yadātra pāpasaṁcārāddurvṛṣṭiśca bhaveddhruvam ।
tadā suvṛṣṭisaṁsiddhisādhanaṁ tatpranīyatām ॥ 8.208 ॥

English

Whenever here, through the spread of sin, bad rain comes,
then let this means of accomplishing good rain be carried out.

नेपाली

जहिले यहाँ पापको फैलावटले दुर्वृष्टि हुन्छ,
त्यस बेला सुवृष्टि सिद्ध गर्ने यो साधन गरियोस्।

Purport

He is designing a procedure for a future in which he will not be there. The rest of the chapter is its specification.

तद्यथा भवतां पट्टे लिखित्वा मण्डलं शुभम् ।
यथाविधि प्रतिष्ठाप्य संस्थापितुं समुत्सहे ॥ ८.२०९ ॥

tadyathā bhavatāṁ paṭṭe likhitvā maṇḍalaṁ śubham ।
yathāvidhi pratiṣṭhāpya saṁsthāpituṁ samutsahe ॥ 8.209 ॥

English

Thus: having drawn an auspicious maṇḍala of you upon a cloth
and consecrated it according to the rule, I long to establish it.

नेपाली

यसरी: तपाईंहरूको शुभ मण्डल पटमा लेखेर,
विधिअनुसार प्रतिष्ठा गरी स्थापना गर्न म उत्सुक छु।

Purport

A paṭa, a painted cloth. This is the nāga paṭa of Swayambhu, and it is a real object: a painted scroll of the serpent kings, kept at the shrine and unrolled in times of drought. The chapter is explaining where it came from.

दुर्वृष्टिः स्याद्यदाप्यत्र तदेवं पट्टमण्डलम् ।
प्रसार्य विधिनाराध्य समावाह्य समर्चयेत् ॥ ८.२१० ॥

durvṛṣṭiḥ syādyadāpyatra tadevaṁ paṭṭamaṇḍalam ।
prasārya vidhinārādhya samāvāhya samarcayet ॥ 8.210 ॥

English

Whenever bad rain should come here, then unrolling this cloth maṇḍala
and propitiating it according to the rule, one shall summon and worship you.

नेपाली

जहिले यहाँ दुर्वृष्टि होस्, त्यस बेला यो पटमण्डल
फैलाएर विधिअनुसार आराधना गरी तपाईंहरूलाई आवाहन गरी पूजा गरियोस्।

Purport

Unrolling the cloth is itself the summons. What took a king, a horse, a mantra-flower and an act of force is reduced to a procedure anyone can perform.

एवं प्रसार्य पट्टेऽस्मिन् संपूजिते यथाविधि ।
सुवृष्टिरत्र युष्माभिः संभर्त्तव्या जगद्धिते ॥ ८.२११ ॥

evaṁ prasārya paṭṭe'smin saṁpūjite yathāvidhi ।
suvṛṣṭiratra yuṣmābhiḥ saṁbharttavyā jagaddhite ॥ 8.211 ॥

English

Thus, when this cloth has been unrolled and worshipped according to the rule,
good rain must be brought by you here, for the welfare of the world.

नेपाली

यसरी यो पट फैलाएर विधिअनुसार पूजा गरेपछि,
तपाईंहरूले यहाँ जगत्को हितका लागि सुवृष्टि गराउनुपर्छ।

Purport

The obligation is placed on the serpents in advance and in perpetuity. This is what he came for.

इति संप्रार्थिते तेन शान्तश्रिया निशम्य ते ।
सर्वनागाधिपास्तस्मै तथेति प्रतिशुश्रुवुः ॥ ८.२१२ ॥

iti saṁprārthite tena śāntaśriyā niśamya te ।
sarvanāgādhipāstasmai tatheti pratiśuśruvuḥ ॥ 8.212 ॥

English

Thus entreated by that Śāntaśrī, hearing him,
all the lords of serpents assented to him, saying so be it.

नेपाली

ती शान्तश्रीले यसरी प्रार्थना गरेपछि, त्यो सुनेर,
सबै नागाधिपतिले 'त्यस्तै होस्' भनी स्वीकार गरे।

Purport

They agree a third time, which is the formal number for a binding undertaking.

ततः स मन्त्रवित्प्राज्ञः सर्वनागाधिपाज्ञया ।
लिखित्वा मण्डलं पट्टे प्रतिष्ठाप्य यथाविधि ॥ ८.२१३ ॥

tataḥ sa mantravitprājñaḥ sarvanāgādhipājñayā ।
likhitvā maṇḍalaṁ paṭṭe pratiṣṭhāpya yathāvidhi ॥ 8.213 ॥

English

Then that wise knower of mantras, by the leave of all the lords of serpents,
drew the maṇḍala upon a cloth and consecrated it according to the rule.

नेपाली

त्यसपछि ती मन्त्रवित् प्राज्ञले सबै नागाधिपतिको अनुज्ञाले,
पटमा मण्डल लेखेर विधिअनुसार प्रतिष्ठा गरे।

Purport

He paints it with their permission and in their presence, which is what makes the cloth work later.

पश्चात्कालेऽत्र दुर्वृष्टिवृत्ते सुवृष्टिसाधने ।
नागपुरेऽत्र संस्थाप्य निर्दग्ध संप्रगोपितम् ॥ ८.२१४ ॥

paścātkāle'tra durvṛṣṭivṛtte suvṛṣṭisādhane ।
nāgapure'tra saṁsthāpya nirdagdha saṁpragopitam ॥ 8.214 ॥

English

For a later time, when bad rain should come, as the means of accomplishing good rain,
it was placed here in Nāgapura, sealed and kept hidden.

नेपाली

पछिको समयमा दुर्वृष्टि हुँदा सुवृष्टि सिद्ध गर्ने साधनका रूपमा,
त्यो यहाँ नागपुरमा राखेर बन्द गरी गुप्त राखियो।

Purport

Sealed and kept hidden. The paṭa is stored in the serpents' own chamber on the hill and brought out only when it is needed, which is exactly how it has been treated since.

ततो वज्री स आचार्यः सर्वान् स्तान् भुजगाधिपान् ।
संप्रार्थ्य विनयं कृत्वा विससर्ज विनोदयन् ॥ ८.२१५ ॥

tato vajrī sa ācāryaḥ sarvān stān bhujagādhipān ।
saṁprārthya vinayaṁ kṛtvā visasarja vinodayan ॥ 8.215 ॥

English

Then that teacher, holder of the vajra, entreating all those serpent lords
and making due courtesy, dismissed them with kind words.

नेपाली

त्यसपछि ती वज्री आचार्यले सबै भुजगाधिपतिलाई प्रार्थना गरी,
विनय गरेर, मनोरञ्जन गर्दै बिदा गरे।

Purport

He sends them home politely, including the one who was dragged there. The courtesy at the end matters as much as the force at the beginning.

ततः सर्वेऽपि ते नागराजाः स्वस्वालयं गताः ।
मेघमालां समुत्थाप्य सर्वत्र समवर्षयन् ॥ ८.२१६ ॥

tataḥ sarve'pi te nāgarājāḥ svasvālayaṁ gatāḥ ।
meghamālāṁ samutthāpya sarvatra samavarṣayan ॥ 8.216 ॥

English

Then all those Nāga kings went to their own dwellings,
and raising up garlands of clouds, rained everywhere.

नेपाली

त्यसपछि ती सबै नागराज आ-आफ्ना आलयमा गए,
र मेघमाला उठाएर सबैतिर वर्षा गराए।

Purport

They go home first and then make it rain, which is a small and satisfying detail.

तदा सुवृष्टिसंचाराद्दुर्भिक्षं विलयं ययौ ।
सुभिक्षमंगलोत्साहं प्रावर्त्तत समन्ततः ॥ ८.२१७ ॥

tadā suvṛṣṭisaṁcārāddurbhikṣaṁ vilayaṁ yayau ।
subhikṣamaṁgalotsāhaṁ prāvarttata samantataḥ ॥ 8.217 ॥

English

Then, by the coming of good rain, the famine dissolved away,
and plenty, blessing and good cheer prevailed on every side.

नेपाली

त्यसपछि सुवृष्टिको आगमनले दुर्भिक्ष विलीन भयो,
र सुभिक्ष, मङ्गल र उत्साह चारैतिर चल्यो।

Purport

The last of the calamities lifts. Everything promised at verse 4 is back.

तदा सर्वेऽपि लोकास्ते महानन्दप्रमोदिताः ।
त्रिरत्नभजनं कृत्वा प्राचरन्त सदा शुभे ॥ ८.२१८ ॥

tadā sarve'pi lokāste mahānandapramoditāḥ ।
triratnabhajanaṁ kṛtvā prācaranta sadā śubhe ॥ 8.218 ॥

English

Then all those people, delighted with great joy,
worshipped the Three Jewels and moved always in what is good.

नेपाली

त्यसपछि ती सबै मानिस महानन्दले प्रमोदित भई,
त्रिरत्नको भजन गरी सधैँ शुभमा प्रवृत्त भए।

Purport

They keep the practice after the emergency ends, which is the only thing that will stop it happening again.

ततः स नृपतिर्राजा दृष्टसत्यः प्रसादितः ।
शान्तश्रियं तमाचार्यं समभ्यर्च्य यथाविधि ॥ ८.२१९ ॥

tataḥ sa nṛpatirrājā dṛṣṭasatyaḥ prasāditaḥ ।
śāntaśriyaṁ tamācāryaṁ samabhyarcya yathāvidhi ॥ 8.219 ॥

English

Then that king, lord of men, having seen the truth, made serene,
worshipped that teacher Śāntaśrī according to the rule,

नेपाली

त्यसपछि ती नृपतिराजा, सत्य देखेर प्रसन्न भई,
ती आचार्य शान्तश्रीको विधिअनुसार पूजा गरी,

Purport

Having seen the truth. He believed it when it worked, and the poem records that as a legitimate way to arrive at faith.

नत्वाष्टाङ्गैः प्रसन्नात्मा कृत्वा प्रदक्षिणानि च ।
कृताञ्जलिपुटः पश्यन् प्रार्थयच्चैवमादरात् ॥ ८.२२० ॥

natvāṣṭāṅgaiḥ prasannātmā kṛtvā pradakṣiṇāni ca ।
kṛtāñjalipuṭaḥ paśyan prārthayaccaivamādarāt ॥ 8.220 ॥

English

and bowing with the eight limbs, his heart serene, making circumambulations,
with folded hands and gazing at him, entreated him with reverence:

नेपाली

र अष्टांग प्रणाम गरी, प्रसन्न आत्मा भई, प्रदक्षिणा गरी,
हात जोडेर हेर्दै आदरपूर्वक प्रार्थना गरे:

Purport

The full prostration, from a reigning king, in public, for the third time in this chapter.

भो भगवन्महाचार्य भवद्धर्म्मानुभावतः ।
सर्वोत्पातं शमीभूतं सुवृष्टिः संप्रवर्त्तते ॥ ८.२२१ ॥

bho bhagavanmahācārya bhavaddharmmānubhāvataḥ ।
sarvotpātaṁ śamībhūtaṁ suvṛṣṭiḥ saṁpravarttate ॥ 8.221 ॥

English

Blessed great teacher, by the power of your Dharma
all calamity has been quieted and good rain now comes.

नेपाली

हे भगवन् महाचार्य, तपाईंको धर्मको प्रभावले
सबै उत्पात शान्त भयो र अहिले सुवृष्टि भइरहेको छ।

Purport

He credits the teacher's Dharma rather than his own reform, though the chapter has shown that both were needed.

तदत्र सर्वदा नूनं निरुत्पातं समन्ततः ।
धर्मश्रीमंगलोत्साहं भवत्येव निरन्तरम् ॥ ८.२२२ ॥

tadatra sarvadā nūnaṁ nirutpātaṁ samantataḥ ।
dharmaśrīmaṁgalotsāhaṁ bhavatyeva nirantaram ॥ 8.222 ॥

English

So here always, surely, may there be freedom from calamity on every side,
and may glory, blessing and good cheer continue without ceasing.

नेपाली

त्यसैले यहाँ सधैँ, निश्चय नै, चारैतिर निरुत्पात होस्,
र धर्मश्री, मङ्गल र उत्साह निरन्तर रहोस्।

Purport

He asks for the future rather than thanking for the past, which is what a king should ask for.

एवं सदा कृपादृष्ट्या संपश्यन् विषये मम ।
निरुत्पातं शुभोत्साहं कर्तुमर्हति सर्वथा ॥ ८.२२३ ॥

evaṁ sadā kṛpādṛṣṭyā saṁpaśyan viṣaye mama ।
nirutpātaṁ śubhotsāhaṁ kartumarhati sarvathā ॥ 8.223 ॥

English

Thus, always looking upon my realm with a kindly eye,
may you bring about freedom from calamity and good cheer by every means.

नेपाली

यसरी सधैँ कृपादृष्टिले मेरो विषयलाई हेर्दै,
हरहालतमा निरुत्पात र शुभोत्साह गराउन योग्य हुनुहोस्।

Purport

A kindly eye. The word is the same one used at verse 36 for the gaze of the world guardians, whose withdrawal began the disaster.

साम्प्रतं सफलं जन्म संसारजीवितं च मे ।
यल्लोकाश्च सुखीभूताः संचरन्त सदा शुभे ॥ ८.२२४ ॥

sāmprataṁ saphalaṁ janma saṁsārajīvitaṁ ca me ।
yallokāśca sukhībhūtāḥ saṁcaranta sadā śubhe ॥ 8.224 ॥

English

Now my birth and my life in this world have borne fruit,
since the people have become happy and move always in what is good.

नेपाली

अब यस संसारमा मेरो जन्म र जीवन सफल भयो,
किनकि मानिसहरू सुखी भई सधैँ शुभमा प्रवृत्त छन्।

Purport

He passes judgement on his own life for the second time. At verse 61 he called it shameful; the measure has not changed, only what it is measuring.

तदहं साम्प्रतं शास्तर्भवदाज्ञां शिरसावहन् ।
स्वराज्याश्रममाश्रित्य चरेयं पालयञ्जगत् ॥ ८.२२५ ॥

tadahaṁ sāmprataṁ śāstarbhavadājñāṁ śirasāvahan ।
svarājyāśramamāśritya careyaṁ pālayañjagat ॥ 8.225 ॥

English

So now, teacher, bearing your command upon my head,
I shall take up the hermitage of my own kingdom and live protecting the world.

नेपाली

त्यसैले अब, हे शास्ता, तपाईंको आज्ञा शिरमा राखेर,
म आफ्नो राज्यरूपी आश्रम लिएर जगत्को पालन गर्दै बस्नेछु।

Purport

The hermitage of my own kingdom. He does not leave the throne. He has understood that governing is the practice he was given, and the phrase is the answer to chapter seven.

तन्मेनुग्रहमाधाय कृपया संप्रसादितः ।
संबोधिसाधने चित्तं स स्थितिं कर्त्तुमर्हति ॥ ८.२२६ ॥

tanmenugrahamādhāya kṛpayā saṁprasāditaḥ ।
saṁbodhisādhane cittaṁ sa sthitiṁ karttumarhati ॥ 8.226 ॥

English

So showing me favour, made gracious in your kindness,
be pleased to fix my mind upon the accomplishment of awakening.

नेपाली

त्यसैले मलाई अनुग्रह गरी, कृपाले प्रसन्न भई,
मेरो चित्त संबोधिको साधनमा स्थिर गराउन योग्य हुनुहोस्।

Purport

The last thing he asks for is not rain or prosperity but a steady mind.

इति विज्ञप्य भूपालस्तस्य शास्तुः पदाम्बुजे ।
नत्वानुज्ञां समासाद्य महोत्साहैः पुरं ययौ ॥ ८.२२७ ॥

iti vijñapya bhūpālastasya śāstuḥ padāmbuje ।
natvānujñāṁ samāsādya mahotsāhaiḥ puraṁ yayau ॥ 8.227 ॥

English

Having so made it known, that lord of the earth bowed at the lotus feet
of that teacher, received his leave, and went to the city with great festivity.

नेपाली

यसो निवेदन गरेर, ती भूपालले ती शास्ताका चरणकमलमा
प्रणाम गरी, अनुज्ञा प्राप्त गरेर महोत्साहका साथ नगर गए।

Purport

He goes back to work. The chapter has no interest in him retiring.

तत्र स नृप आश्रित्य समन्त्रि सचिवो मुदा ।
बोधिचर्याव्रतं धृत्वा तस्थौ कुर्वन् सदा शुभम् ॥ ८.२२८ ॥

tatra sa nṛpa āśritya samantri sacivo mudā ।
bodhicaryāvrataṁ dhṛtvā tasthau kurvan sadā śubham ॥ 8.228 ॥

English

There that king, together with his ministers and counsellors, joyfully
held the vow of Bodhi-conduct and remained, doing good always.

नेपाली

त्यहाँ ती नृपले मन्त्री र सचिवहरूसहित हर्षपूर्वक,
बोधिचर्याव्रत धारण गरी सधैँ शुभ गर्दै बसे।

Purport

The chapter ends with a king on his throne keeping a vow, which is where it wanted him all along. Between the first verse and this one a country fell apart because one young man stopped paying attention, and was put back together because he was told so to his face and did not argue.

इति स्वयम्भू चैत्याश्रमनामसाधनसुवृष्टिचारणो नामाष्टमोऽध्यायः ।

iti svayambhū caityāśramanāmasādhanasuvṛṣṭicāraṇo nāmāṣṭamo'dhyāyaḥ ।

Thus ends the eighth chapter, called the rite performed at the hermitage of the Swayambhu Caitya for the bringing of good rain.

यसरी स्वयम्भू चैत्याश्रममा सुवृष्टि गराउने साधन नामक आठौँ अध्याय समाप्त भयो।